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# Parallel Warnings - Number Four

Pangèling-èling sing Paralel - Nomer Papat

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Dhasaring Iman lan Bebayaning Lali: Piwulang saka Ramalan lan Sajarah

Author

Jeff Pippenger

Published

August 8, 2023

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> 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.

> Sapa kang bakal diparingi piwulang kawruh déning Panjenengané? Lan sapa kang bakal diparingaké pangerten bab piwulang? Ya iku wong-wong kang wis disapih saka susu, lan wis dipisah saka dhadha.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Amarga pepakon kudu ana ing sadhuwure pepakon, pepakon ana ing sadhuwure pepakon; garis ana ing sadhuwure garis, garis ana ing sadhuwure garis; ana sethithik ing kéné, lan ana sethithik ing kana:

> 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.

> Amarga Panjenengané bakal ngandika marang bangsa iki kanthi lambé sing gagap lan nganggo basa liyane. Marang wong-wong mau Panjenengané ngandika, Iki panggonan pangaso kang marga saka iku kowé bisa marakake wong sing kesel padha ngaso; lan iki pepadhang sing nyegerake; nanging wong-wong mau ora gelem mireng.

> 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.

> Nanging pangandikané Pangéran marang wong-wong mau mung pepakon sapepakon, pepakon sapepakon; larik salarik, larik salarik; ing kéné sethithik, lan ing kana sethithik; supaya padha lumaku, banjur ambruk ngungkuli, lan remuk, lan kepasung, lan katangkep. Yesaya 28:9–13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

Ayat-ayat iki saka Yesaya wis bola-bali dipunrembag ing Tabel-tabel Habakuk. Ing kéné aku mung perlu nyênggol sawatara pokok saka ayat-ayat sadurungé iku, kanggo nambah ing rembugan saiki. Wacana iki nedahaké sawijining bangsa sing gagal ngliwati sawijining ujian, awit wong-wong mau “lunga, lan tiba ngungkuri, lan remuk, lan kejerat, lan katangkep.” Wong-wong mau iku sawijining bangsa sing gagal ing sawijining ujian bab sapa sing arep dipuncobi déning Allah kanggo “mulang” supaya “mangertèni” “kawruh” utawa “piwulang.” Ujian iku dhedhasar marang pangerten bab mundhaking kawruh, mula iku ujian sing padha sing misahaké wong wicaksana lan wong duraka ing Daniel bab rolas, awit kabèh para nabi padha sarujuk lan nandhani wekasaning jagad. Ing Daniel rolas, wong “wicaksana” padha mangertèni, nanging wong “duraka” ora mangertèni mundhaking kawruh.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

Wong-wong ing wacana Yesaya padha dipun uji déning “pangandikané Pangéran” kang “ora gelem padha rungokaké.” Lan “pangandikané Pangéran” tartamtu kang padha tolak iku, lan kang satemené mesthiné bakal maringi dalan supaya padha “mangertos” tumuwuhé “kawruh,” yaiku paugeran Kitab Suci kang netepaké carané nyalarasaké sajarah-sajarah kenabian kanthi bener. Wong-wong kang tumiba ing wacana Yesaya iku nolak paugeran kang nandhakaké manawa supaya mangertos sawijining sajarah kenabian, kowé kudu nggoleki garis iku “ing kéné sathithik, ing kana sathithik.” Pangandikané Pangéran kang ngasilaké sawijining pacoban, kang padha tolak, yaiku tèknik milih garis-garis kenabian saka kéné lan kana, banjur nglajengaké salah siji saka garis sajarah kenabian kang wis kapilih mau sajajar karo garis-garis sajarah kenabian liyané kang ngrembug prakara tema kang padha. Kasuksesaning upaya ngatur garis ing sadhuwuring garis kanthi cara mangkono gumantung marang panrapan paugeran-paugeran penafsiran kenabian kang sajati. Paugeran-paugeran iku, kang uga minangka “prenatan-prenatan,” kudu padha dipunsarengaké, lan kababar ing kéné lan kana ing salebeting Kitab Suci. Para prawan ing Yesaya kang gagal ing pacoban mau, mengkono iku amarga padha lali marang prakara utama kang ora kena padha lali, yaiku menawa sajarah mbaleni dhiriné.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Kita ora duwe apa-apa kang kudu diwedèni tumrap mangsa ngarep, kajaba manawa kita lali marang dalan anggoné Pangéran wis nuntun kita, lan piwulangé Panjenengané ing sajarah kita ing jaman kapungkur.” Life Sketches, 196.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

Allah sanès panganggiting kabingungan, lan sawijining titik pancang tumrap kasunyatan punika inggih menika bilih saben nabi ing Kitab Suci sami nélakaké garis kenabian ingkang sami. Piyambakipun boten sedaya nyumurupi prekawis-prekawis ingkang pas sami wonten ing garis punika, nanging tansah garis prekawis ingkang sami ing pungkasaning jagad. Punika inggih prekawis-prekawis ingkang nuntun dhateng panutuping mangsa sih-rahmat, lajeng katut dening pitu pageblug pungkasan ingkang dipunpungkasi kaliyan Rawuhipun Kristus kaping kalih. Cariyosipun satunggaling nabi saged ngrembag bab umat Allah ingkang setya ing garis sajarah punika, nanging paseksènipun nabi sanès saged ngrembag bab umat Allah ingkang boten setya, utawi bab Amerika Serikat, Vatikan, Perserikatan Bangsa-Bangsa, para sudagaripun bumi, utawi Islam, nanging tansah garis ingkang sami.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Piwucal Élia ing kitab Malaki, uga piwucal-piwucal sing kagambarake ing Wahyu pasal siji, patbelas, lan wolulas, sarta piwucal ing Daniel sewelas lan rolas, iku satemene piwucal kang padha. Kabèh iku garis sajarah kang padha, nanging saben-saben nduwèni sumbangan mirunggané dhéwé tumrap carita iku.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

Babagan ingkang mèh dipunpitados klèntu déning sadaya tiyang babagan pesen mirunggan punika inggih punika kasunyatan bilih pesen punika namung kaandharaken dhateng umatipun Gusti Allah pas sadèrèngipun wekasaning mangsa peparing kasempatan tumrap manungsa. Amargi kita mangertos bilih pesen mirunggan punika tansah maringi pepèling babagan wekasaning mangsa peparing kasempatan ingkang badhé enggal dumugi, mila kita badhé nyemak mbok bilih gambaran ingkang paling cetha babagan wekasaning mangsa peparing kasempatan wonten ing Kitab Suci.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Sing ora adil, karebèn tetep ora adil; lan sing najis, karebèn tetep najis; lan sing bener, karebèn tetep mbeneri; lan sing suci, karebèn tetep suci. Wahyu 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Sadurungé pungkasaning mangsa sih-karaharjan diumumaké ing pasamuwaning suci ing swarga nganggo tembung-tembung ing ayat sewelas, bakal ana sawijining pesen pepenget kenabian kang mirunggan saka kitab Wahyu, kang dibukak segelé marang para abdining Allah.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Panjenengané banjur ngandika marang aku, “Aja nyégel tembung-tembung wangsit ing kitab iki, awit wektuné wis cedhak. Sing tumindak ora adil, supaya tetep tumindak ora adil; lan sing reged, supaya tetep reged; lan sing bener, supaya tetep bener; lan sing suci, supaya tetep suci.” Wahyu 22:10, 11.

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

Bakal ana sawijining piwulang kenabian kang mligi, kang bakal diakoni déning umaté Allah pas sadurungé pitu wewelak pungkasan. Nalika “wektu wis cedhak” “wulang bebasaning kitab iki” (wulang bebasaning Kitab Wahyu) kang wis kaségel iku kudu kabukak ségelé. Mung siji bebasan ing Kitab Wahyu kang wis kaségel, yaiku bebasan bab pitu gludhug.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> Lan aku weruh malaekat liyane kang gagah prakosa tumurun saka swarga, kasandhangan méga; lan ana pelangi ana ing sadhuwure sirahe, lan pasuryane kaya srengéngé, lan sikile kaya tugu-tugu geni. Lan ana ing tangane kitab cilik kang kabuka; lan sikil tengené dipasaraké ing segara, lan sikil kiwaé ing bumi, lan sira nguwuh nganggo swara sora, kaya déné singa nggero; lan sawisé panjenengané nguwuh, pitu gludhug padha ngucapaké swarané. Lan nalika pitu gludhug mau wus ngucapaké swarané, aku arep nulis; nanging aku krungu swara saka swarga ngandika marang aku: Segelana apa kang diucapaké déning pitu gludhug mau, lan aja kok tulis. Wahyu 10:1–4.

Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Sakdurungé mangsa pacobaning manungsa katutup, nalika “wektuné wis cedhak,” bakal ana pambukan segel saka sawijining kayektèn khusus ing Kitab Suci kang mratélakaké “prakara-prakara kang enggal kudu kelakon.” Malaékat kang rosa banget ing Wahyu sepuluh iku yaiku Gusti Yésus Kristus, kang nguwuh kaya singa.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Malaékat kang gagah prakosa sing maringi piwulang marang Yokanan iku ora liya sawijining Pribadi saluhuring drajat, yaiku Gusti Yesus Kristus. Nalika Panjenengané ngidhegaké sikil tengen-Nya ing segara lan sikil kiwa-Nya ing dharatan, iku nuduhaké perangan kang lagi ditindakaké déning Panjenengané ing adegan-adegan panutuping pasulayan gedhé karo Iblis. Kalungguhan iki nandhakaké kakuwasan lan wewenang-Nya kang paling luhur tumrap saindenging bumi. Pasulayan iku saya saya kuwat lan saya teteg saka jaman tekan jaman, lan bakal terus mangkono nganti tekan adegan-adegan pungkasan nalika pakaryan kang sarwa trampil saka kakuwataning pepeteng tekan ing pucaké. Iblis, sesarengan karo wong-wong ala, bakal ngapusi jagad kabèh lan pasamuwan-pasamuwan kang ora nampa katresnan marang kayektèn. Nanging Malaékat kang gagah prakosa iku nuntut kawigatosan. Panjenengané sesambat kanthi swara sora. Panjenengané bakal nedahaké kakuwasan lan wewenanging swara-Nya marang wong-wong kang wis manunggal karo Iblis kanggo nglawan kayektèn.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

Ing wekasané, “gréja-gréja” sing “Sétan” ngapusi padha katipu amarga padha ora nampani katresnan marang “kayektèn.” Tembung “kayektèn” ing pethikan saka II Tesalonika sing nembe dirujuk déning Sister White kuwi yaiku tembung Yunani utama sing asalé saka tembung Ibrani kang diterjemahaké dadi “kayektèn,” kang kawangun saka telung aksara Ibrani lan makili Alpha lan Omega. Apa ana bukti alkitabiah yèn kayektèn sing magepokan karo paugeran panyebutan kapisan, kang makili salah siji sipat watak Kristus, iku ya kayektèn sing ditampik lan minangka akibaté nuwuhaké kasasar kang rosa?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 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, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Saiki aku nyuwun kanthi tenanan marang kowe, para sedulur, marga saka rawuhipun Gusti kita Yesus Kristus lan marga saka pakempalan kita marang Panjenenganipun, supaya kowe aja enggal gonjang-ganjing ing pikiran, utawa kagèt lan bingung, manawa saka roh, utawa saka tembung, utawa saka layang kang kaya-kaya saka aku, saolah-olah dinane Kristus wis cedhak. Aja nganti ana wong siji waé kang nasaraké kowe nganggo cara apa baé; awit dina iku ora bakal teka, kajaba menawa luwih dhisik ana murtad, lan wong dosa iku kawedhar, yaiku anaking karusakan; kang nglawan lan ngunggul-unggulaké awaké dhéwé ngungkuli samubarang kang sinebut Allah, utawa kang disembah; nganti dhèwèké lenggah ana ing Padalemané Allah kaya-kaya Allah, lan nduduhaké awaké dhéwé yèn dhèwèké iku Allah. Apa kowe ora kèlingan, yèn nalika aku isih ana bebarengan karo kowe, aku wis kandha bab prakara-prakara iki marang kowe? Lan saiki kowe padha ngerti apa kang nahan, supaya dhèwèké kawedhar ing wektuné dhéwé. Awit wewadi piala iku wis tumindak; mung Panjenengané kang saiki isih nahan bakal terus nahan, nganti Panjenengané kapundhut saka dalan. Lan sawisé mangkono, si duraka iku bakal kawedhar, kang bakal kasirnakaké déning Gusti nganggo napasing cangkemé, lan bakal dipun tumpes déning cahyaning rawuhipun; yaiku dhèwèké kang rawuhipun manut marang pakaryaning Iblis kanthi sakehé kasektèn lan pratandha-pratandha lan kaélokan-kaélokan palsu, sarta kanthi sakehé panyasaraké kadurjanan tumrap wong-wong kang bakal nemu karusakan; awit wong-wong iku ora nampani katresnan marang kayekten, supaya padha bisa kapitulungan rahayu. Lan marga saka iku Allah bakal ngutus marang wong-wong mau panyasaran kang kuwat, supaya padha pracaya marang goroh; supaya wong-wong kabèh mau kena paukuman, yaiku wong-wong kang ora pracaya marang kayekten, nanging remen marang kadurjanan. 2 Tesalonika 2:1–12.

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

Pethikan saka Tesalonika iki wis kerep dibahas ing Tabel-tabel Habakuk, mula ing wektu iki kita mung bakal maringi katrangan cekak. Apa sing déning Sister White disebut “tumindaké Satan sing nggumunakaké” iku padha karo apa sing déning Paulus diarani “pakaryané Iblis kanthi sakehing kakuwatan lan pratandha-pratandha lan kaélokan-kaélokan palsu.” Pakaryan pangapusan sing diidentifikasi déning Sister White lan Paulus iku diwiwiti nalika hukum Minggu ing Amérika Sarékat.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Lumantar dhawuh sing ngetrapake pambentukan Kalungguhan Kepausan kanthi nglanggar angger-anggering Allah, bangsa kita bakal medhot awake kanthi temenan saka kabeneran. Nalika Protestanisme bakal ngulurake tangane nyabrang jurang kanggo nyekel tangane kakuwasan Roma, nalika iku bakal nggayuh nyabrang palung kanggo gegandhengan tangan karo Spiritualisme, nalika, ana ing sangisoring pangaribawaing pasamuwan telu iki, nagara kita bakal nyelaki saben asas Konstitusine minangka pamaréntahan Protestan lan republik, lan bakal nyawisake dalan tumrap panyebarane kapalson lan cidra-cidraning paus, mula kita bisa sumurup manawa wis tekan wektune pakaryaning Iblis kang nggumunake, lan manawa wekasan wis cedhak.” Testimonies, jilid 5, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

Ing pérangan Thessalonians punika ingkang kita rembag, Paul ngidentifikasi paus ing wekasaning jagad kanthi sekawan istilah ingkang béda. Paus punika “manungsa dosa,” piyambakipun punika “putraning karusakan,” piyambakipun punika “rahasyaning duraka” lan “si Durjana punika.” Paul maringi sawatawis ciri sanèsipun bab paus saliyanipun sekawan nama punika, awit piyambakipun ngandharaken dhateng kita bilih paus, (ingkang taksih badhé dumados sawisé jamanipun Paul) “badhe kapratelakaken ing wekdalipun piyambak.”

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

Paus “bakal kaandharake ing wektune dhewe,” lan bukti Kitab Suci sing paling cetha, sanadyan temenan dudu siji-sijine kayekten Kitab Suci; kayekten Kitab Suci sing paling cetha manawa paus saka gréja Roma iku antikristus ing ramalan Kitab Suci, ditetepake lumantar pitung rujukan sing béda lan langsung ing Kitab Suci sing nandhani “wektu” nalika kapausan bakal nguwasani bumi, yaiku “wektu” sing déning manungsa diarani Jaman Peteng. Kitab Suci nyethakake paus minangka kapausan kanthi bola-bali nandhani kanthi pas mangsané “wektu,” wiwit 538 nganti 1798, nalika kapausan bakal mrentah donya. Paulus ngandika manawa dheweke bakal kaandharake ing wektune dhewe.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

Paulus uga negesake manawa sang paus iku “kang nentang lan ngluhuraké awaké dhéwé ngungkuli samubarang kang sinebut Allah, utawa kang disembah; nganti dhèwèké kaya-kaya Allah lenggah ana ing Pedalemané Allah, mratélakaké awaké dhéwé manawa dhèwèké iku Allah.” Ing antarané prakara-prakara liyané, iki nandhani manawa antikristus ing ramalan Kitab Suci iku sawijining pralambang agama. Dhèwèké dudu Hitler, utawa Alexander Agung. Iki saya nyepetaké pangidentèn tumrap sang paus, awit dhèwèké ora mung sawijining tiran agama, nanging tiran agama kang ngakoni yèn dhèwèké ana ing sajroning Pedalemané Allah. Antikristus ngakoni yèn dhèwèké lenggah ana ing sajroning pasamuwan Kristen.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

Miturut Paulus lan Daniel, nalika paus ana ing pasamuwan Kristen sing diakoni déning dhèwèké, dhèwèké ngetingalaké watak Iblis sing kepéngin lenggah ing dhamparé Allah lan kaluhuraké ngungkuli samubarang kabèh. Aku nyebut Paulus lan Daniel amarga akèh para panaliti Alkitab ngakoni yèn nalika Paulus nduduhaké yèn salah siji ciri paus iku yèn dhèwèké minangka sawijining narsisis sing sampurna, Paulus sajak mung ngutip saka katrangané Daniel bab paus ing Daniel bab kaping sewelas, ing ngendi Daniel ana ing kono nyathet:

> “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> “Lan Sang Raja bakal tumindak miturut kersane dhéwé; lan dhèwèké bakal ngluhuraké awaké dhéwé, lan ngagungaké awaké dhéwé ngungkuli saben allah, lan bakal ngucapaké prekara-prekara kang nggumunaké nglawan Allahing para allah, lan bakal kasil nganti bebendu iku kalakon rampung: awit apa kang wus katetepaké iku mesthi bakal kalakon. Daniel 11:36.

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Nalika Paulus ngrembag watak narsistis paus, panjenengané ngandharaké malih ayat Daniel lan nyatakaké yèn paus iku sing “nantang lan ngluhuraké awaké dhéwé ngungkuli samubarang kang sinebut Allah, utawa kang disembah; satemah dhèwèké kaya Allah lenggah ana ing Padalemané Allah, mratelakaké awaké dhéwé yèn dhèwèké iku Allah.” Ayat ing Daniel kang nandhani wataké kapausan uga ngrujuk marang “wektu” kang dirancang kanggo “mbabar” yèn kapausan iku antikristus, déné panjenengané nandhesaké yèn kapausan bakal “makmur” nganti “bebendu iku katindakake.”

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Pangamuk” iku pungkasané ing taun 1798, mula Daniel ing ayat kasebut (sanadyan iki dudu salah siji saka pitu panggonan langsung ing kitab Daniel lan Wahyu ing ngendi sajarah 1260 taun kasebut kasebut), nanging kanthi langsung ngenali kakuwasan kapapaan lan nandhani yèn kakuwasan iku nampa “tatune pati,” kaya sing diarani déning Yohanes, ing taun 1798. Mangkono, ayat kasebut ngenali pungkasané mangsa pamaréntahan kapapaan, senadyan ora ngenali suwéné pamaréntahan kasebut.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

Ing perangan punika, Paulus ugi mratelakaken satunggaling kakuwasan ingkang badhé nahan kapapasan supados boten ngrebat panguwaosing jagad ing taun 538, nalika piyambakipun ngendika bilih tiyang-tiyang Tesalonika ingkang dipunsurati sampun sami mangertos kayektèn tartamtu punika. Piyambakipun ngaturaken pitakenan, “Apa kowé padha ora éling, yèn nalika aku isih ana ing antaramu, aku wus ngandhakaké prekara-prekara iki marang kowé?” Piyambakipun ngélingaken dhateng piyambakipun bilih para tiyang punika sampun sami mangertos “apa kang nahan” (tegesipun ngekang) kapapasan ngantos piyambakipun “kapratelakaken ing wayahipun piyambak.” Kakuwasan ingkang ndhisiki lan nyegah kapapasan saking ngrebat panguwaosing jagad punika inggih kakuwasan ingkang nguwaosi jagad nalika Paulus nyerat layang punika. Kakuwasan punika inggih Rum kapir. Paulus nyerat bilih Rum kapir badhé “dipun-singkiraken saking margi” supados kapapasan saged ngrebat panguwaosing jagad.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Pangerten punika ingkang nuntun William Miller ngantos mangertosi bilih kakuwatan ingkang dipunlambangaken minangka “the daily” wonten ing kitab Daniel punika Roma kapir. Adventisme ngakeni bilih struktur punika, mila ugi sadaya pangertosan kenabianipun William Miller, dipunadegaken adhedhasar pangertosanipun dhateng kitab Daniel lan Wahyu, lan bilih kalih kitab punika ngrembag kalih kakuwatan ingkang ndadosaken karusakan, yaiku Roma kapir lan Roma kepausan. Ing pethikan wonten ing Thessalonians punika Miller, sampun sumerep rumiyin (kados dene saben Protestan sumerep ing jamanipun, bilih paus punika antikristus); nalika piyambakipun mangertosi bilih Roma kapir punika kakuwatan sajarah ingkang ndhisiki pamaréntahan kepausan, lan bilih Paulus sampun ngandika bilih Roma kapir kedah dipunbusek rumiyin sadèrèngipun kepausan minggah dhateng dhamparing bumi, mila piyambakipun lajeng nyambungaken punika kaliyan kitab Daniel lan “the daily,” ing pundi kaping tiga dipunrujuk bilih the daily kedah “dipunbusek” sadèrèngipun kepausan ngrebat pangwasaning jagad. Paseksinipun Paulus ndadosaken Miller saged ningali bilih Roma kapir punika “the daily” miturut Daniel, lan sasampunipun punika piyambakipun saged mangertosi bilih kalih kakuwatan ingkang ndadosaken karusakan miturut Daniel punika Roma kapir lan Roma kepausan. Kasunyatan punika makili dhasaring gerakan Millerite. Adventisme temtu sanget nampik pakaryanipun Miller ing jaman samenika, nanging piyambakipun taksih mangertosi bilih gambaran umum babagan mekaring pangertosanipun Miller ngenani “the daily” ing Daniel punika mbuktekaken bilih kakuwatan ingkang miturut pangandikanipun Paulus “nahan” munggahipun kakuwatan kepausan ngantos kakuwatan punika dipunbusek, yaiku Roma kapir, punika analisis ingkang leres tumrap cara mikiripun Miller babagan bab-bab punika.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Kanthi kasunyatan manawa “kang saben dina” ing kitab Daniel iku pralambang Roma kapir sing ndhisiki karajan Roma kepausan, kang déning Daniel wis dilambangaké minangka nistha kang ndadèkaké sepi, Miller banjur bisa mangertèni wekdal-wekdal kenabian sing kagandhèng karo karajan-karajan ing ramalan Kitab Suci; lan nalika pikirane kabukak marang wawasan-wawasan iki, piyambakipun nyusun sawatara bebener sing dadi dhasar Adventisme. Bebener-bebener mau banjur kaabadèkaké ing loro papaning 1843 lan bagan para perintis 1850. Bebener-bebener iku dadi dhasar Adventisme lan kabeh mau dhedhasar pangenalan marang “wekdal.” Sajarah kapan dhasar-dhasar mau dipasang dadi sawijining rembug utama ing Tabel-tabel Habakuk.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Ingkang boten kacathet wonten ing Tabel-tabelipun Habakuk inggih punika bilih dhasar-dhasar ingkang adhedhasar wekdal punika ngasilaken satunggaling struktur ingkang maringi pandeleng ingkang prelu tumrap generasi pungkasan supados saged mangertosi bilih wonten kayekten-kayekten ingkang dipun pralambangaken dados dhasar-dhasar. Wonten satunggaling kayekten wiwitan ingkang dados watu kapisan piyambak ingkang dipun pasang wonten ing dhasar, nanging “the daily” wonten ing kitab Daniel sanes kayekten kapisanipun Miller. Kayekten ingkang badhe dados watu kapisan wonten ing dhasar ingkang Miller dipun wangkitaken kanggé dipun bangun punika inggih “the seven times” saking Imamat kalih dasa enem, nanging tanpa kayekten bab “the daily,” Miller mesthi boten badhe saged mangertosi struktur wangsit ingkang kedah dipun mangertosi supados saged ngaturaken pekabaran malaékat kapisan. Strukturipun punika nglebetaken wangsit ing sajroning perspektif kalih kakuwasan ingkang ndadosaken sepi. Miller saweg ngadhepi naga (Roma kapir) lan kéwan (kapapaan). Malaékat angka tiga ngadhepi naga (United Nations), kéwan (kapapaan), lan nabi palsu (Amerika Serikat).

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Manawa ana wong nampa kabèh, dudu sawatara, nanging kabèh piwulang wangsit wektu sing kaatur déning para Millerit ing loro bagan pionir suci iku, wong mau kudu nyelidiki bebener-bebener mau piyambak. Kepriyé kowé bisa nampani, manawa durung tau mriksa? Manawa wong-wong sing nyelidiki bebener-bebener dhasar iku ndadèkaké bebener-bebener mau dadi tanggung jawab pribadiné dhéwé kanggo diuji, lan sawisé kuwi nampani kabèh bebener mau, mula wong-wong mau wus mbangun ing sadhuwuré Watu Karang lan ora ing sadhuwuré wedhi.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Wong-wong kang ngadeg dadi para pengawaling Allah ana ing témboking Sion iku kudu dadi wong-wong kang bisa ndeleng bebaya sadurungé tekan marang umat,—wong-wong kang bisa mbedakaké antarané kayektèn lan kasalahan, kabeneran lan piala.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Pepènget iku wis rawuh: Aja nganti ana sawijining apa waé kang diidinaké mlebu sing bakal ngganggu dhasaring pracaya kang ing ndhuwuré kita wis padha mbangun wiwit pesen iku teka ing taun 1842, 1843, lan 1844. Aku ana ing sajroning pesen iki, lan wiwit wektu kuwi aku wis ngadeg ana ing ngarepé jagad, setya marang pepadhang kang Gusti Allah wis maringaké marang kita. Kita ora nduwé ancas kanggo nggeser sikil kita saka landhesan panggonané sikil kita wis dipasrahaké, nalika saben dina kita ngupaya marang Pangéran kanthi pandonga kang temen, ngupaya pepadhang. Apa kowé ngira yèn aku bisa ninggalaké pepadhang kang Gusti Allah wis maringaké marang aku? Iku kudu dadi kaya Watu Karang Langgeng. Iku wis nuntun aku wiwit pepadhang mau kaparingaké.” Review and Herald, 14 April 1903.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Supaya wong-wong kang arep mirengaken bisa nganalisis ramalan-ramalan wekdal ing sajarah Millerit, diprayogakaké tumindak nyawang mangsa-mangsa sajarah kang kawejahi déning ramalan-ramalan wekdal mau. Bab punika nggambaraké pakaryan nglambangaké prastawa-prastawa ing satunggaling garis wekdal. Nalika satunggaling siswa ramalan sampun nggayuh tataran panaliten ing ngendi piyambakipun nimbang mangsa-mangsa ramalan punika, kang dipunidentifikasi déning para Millerit saking Kitab Suci lan salajengipun dipunteguhaké déning cathetan sajarah, piyambakipun badhé wonten ing kaanan kang ndadosakaké piyambakipun saged mangertosi bilih sajarah ing wiwitaning ramalan wekdal punika kanthi simbolis dados pralambang tumrap sajarah ing pungkasaning ramalan ingkang sami. Kanthi sudut pandang punika, siswa punika kedah sinau bilih sajarah punika malih kaping. Kanthi pangertosan punika sampun mapan, piyambakipun ugi kedah mangertos bilih Gusti Yesus nggambaraké pungkasan kanthi wiwitan.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

Lan saka garis ramalan kenabian sing nggambarake pungkasaning jagad minangka “pangwangunaning padaleman suci,” wong sing sinau kudu mangerteni manawa ana watu pucuk panutup pungkasan sing dilebokake ing padaleman suci kang kabangun ing sadhuwuring dhasar. Dheweke kudu tekan marang pangertosan manawa dhasar padaleman suci sing dipigunakaké lumantar Miller kanggo dipadhangaké marang umum (kang makili Gusti Yesus Kristus, awit ora ana dhasar liyané sing bisa dilebokaké kajaba Gusti Yesus Kristus), iku dhasar sing kabangun ing sadhuwuring wektu kenabian. Awit Gusti Yesus nggambarake pungkasan lumantar wiwitan, wong sing sinau uga kudu mangerteni manawa watu pucuk panutup, yaiku watu pungkasan ing padaleman suci, kudu sejajar karo dhasaré. Dhasar padaleman suci tumrap Miller yaiku wektu kenabian, nanging sanadyan mangkono dhasar iku tetep Gusti Yesus Kristus.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Miturut sih-rahmaté Allah kang kaparingaké marang aku, minangka tukang pambangun utama kang wicaksana, aku wis ngedegaké dhasaré, lan wong liya padha mbangun ana ing sandhuwuré. Nanging saben wong kudu ngati-ati kepriyé carané dhèwèké mbangun ana ing sandhuwuré. Awit dhasar liyané ora ana wong siji waé kang bisa ngedegaké saliyané dhasar kang wis katetepaké, yaiku Yesus Kristus. 1 Korinta 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

Paulus nemtokake pakaryané minangka ngadegaké sawijining Padaleman Suci kang dhasaré utawa wiwitané wis dipasang déning dhèwèké. Panjenengané iku rasul tumrap bangsa-bangsa liya, lan dipigunakaké kanggo masang dhasar pasamuwan Kristen. Ing pethikan sing padha, Paulus uga nerangaké yèn badan kita iku padalemané Sang Roh Suci. Uga ana Padalemané Suléman lan Kémah Suci ing ara-ara samun, kang kabèh padha nduwèni dhasar, lan kabèh iku nggambaraké Gusti Yésus Kristus. Dhasar kang dipigunakaké lumantar Miller kanggo diadegaké iku yaiku padalemané Adventisme, lan dhasar padaleman iku mesthi temen Gusti Yésus Kristus, nanging kanthi luwih mligi iku padaleman kang diadegaké nganggo bahan-bahan kang sipaté rohani lan kenabian.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Mulané, watu pucuk iku uga mesthi Yesus Kristus, nanging watu pucuk iku uga kudu nyakup sawijining pranatan kenabian kang utama, awit marang Miller wis kaparingaké sapérangan pranatan kang ngemu pranatan utama para Millerit, yaiku asas “setaun kanggo sedina.” Tanpa pranatan iku, ora ana pangakon marang ramalan wektu lan mulané ora ana dhasar. Ing wekasan kudu ana padanané kang makili Yesus Kristus (Dhasar), yaiku sawijining pranatan utama ana ing sajroning sapérangan pranatan kang netepaké Wahyu Yesus Kristus. Pranatan iku mesthiné pranatan “sebutan kapisan”, kang makili sipat watak Kristus sing mratélakaké wekasan wiwit saka wiwitan.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

Ing 2 Tesalonika, wong-wong kang ora nampani katresnan marang kayektèn supaya padha bisa kaslametaké, padha nampik kayektèn kaya dene diwakili déning tembung Yunani kang asalé saka tembung Ibrani kang kabentuk saka telung aksara, kang ing Prajanjian Lawas dijarwakaké minangka “kayektèn.” Golongan kang nampani panyasatan kang kuwat, amarga padha precaya marang goroh, padha nolak bali marang dalan-dalan lawas, yaiku dhasar-dhasaring Adventisme kaya dene diwakili ana ing loro bagan suci mau. Mulané, ing pethikan kang wis sawetara wektu iki kita rembag, kasebut mangkéné:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Malaékat ingkang kiyat ingkang maringi piwulang dhateng Yohanes punika boten sanès satunggaling pribadi kejawi Gusti Yesus Kristus piyambak. Nalika Panjenenganipun netepaken suku tengenipun wonten ing seganten, lan suku kiwaipun wonten ing dharatan, punika nedahaken pérangan ingkang dipuntindakaken déning Panjenenganipun ing adegan-adegan panutuping pasulayan ageng kaliyan Sétan. Kalenggahan punika nedahaken kakuwasan lan wewenangipun ingkang paling inggil ngungkuli bumi kabèh. Pasulayan punika sampun saya ngrembaka saya kiyat lan saya temtu saking jaman dhateng jaman, lan badhé tetep lumampah mekaten ngantos dumugi adegan-adegan pungkasan, nalika pakaryan ingkang saèstu trampil saking kakiyataning pepeteng nggayuh pucaking kakiyatanipun. Sétan, manunggal kaliyan tiyang-tiyang duraka, badhé nasaraké jagad kabèh lan pasamuwan-pasamuwan ingkang boten nampi katresnan dhateng kayekten. Nanging malaékat ingkang kiyat punika nuntut manahing kawigatosan. Panjenenganipun sesambat kanthi swanten ingkang sora. Panjenenganipun badhé nduduhaken kakuwasan lan wewenanging swantenipun dhateng tiyang-tiyang ingkang sampun manunggal kaliyan Sétan kanggo nentang kayekten.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

Ing pérangan sadurungé iki, “pasamuwan-pasamuwan sing ora nampani katresnan marang kayektèn” iku para prawan ala lan bodho ing kitab Daniel lan Matius, sing miturut Amos 8:12 bakal wiwit nggolèki piweling pungkasané Gusti Allah nalika wis kasep. Wis kasep, awit wong-wong mau padha pracaya marang sawijining goroh ngenani dhasar-dhasaré Adventisme. Adventisme wiwit sepisanan ngisep goroh mau ing taun 1863, lan wiwit wektu kuwi tumekaning sabanjuré mung saya mudhun waé tanpa kendhat.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Apa kang arep dak tulis iki mesthi pancen sipaté temen-temen subyektif, miturut panemuku, nanging pepadhang kenabian anyar apa kang wis dilebokaké menyang Adventisme wiwit taun 1863? Ellen White ngandika ngenani pesen 1888 saka Jones lan Waggoner, manawa iku yaiku pesen kang wis dipratelakaké déning dhèwèké nganti pirang-pirang taun. Pesené wong loro mau bisa uga muni anyar lan ngagetaké tumrap Adventisme ing taun 1888, nanging kabaruan lan kagèt iku tuwuh dudu merga ana pesen anyar, nanging merga sawijining kabuta kang wis wiwit nglimputi umaté Gusti Allah wiwit taun 1863.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

Ellen White ngenali Adventisme minangka ana ing kaanan Laodikia sadurungé taun 1863, mula wuta rohaniné Laodikia wis wiwit nyusup marang Adventisme sadurungé 1863, nanging ing taun 1863 greja kanthi resmi nyingkiraké bebener bab “pitu mangsa” ing Imamat 26, kang minangka “ramalan wektu” pisanan banget sing ditemokaké déning Miller. Ora ana pepadhang ramalan sing muncul ing Adventisme wiwit taun 1863! Apa sing owah?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Watu kapisan piyambak saka dhasar padaleman suci sing kabangun ing ndhuwur wektu kenabian lan nglambangaké Gusti Yesus Kristus, disisihaké déning Adventisme ing taun 1863. Watu kapisan sing dipasang déning Miller menyang dhasar padaleman suci, sing adhedhasar wektu kaya sing katuduhaké ing kitab Daniel déning Kristus, kang nglambangaké Sarirané piyambak minangka Palmoni, “juru ngitung ingkang nggumunaké,” ditampik lan disisihaké. Watu kapisan banget sing ditemokaké déning Miller…

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> “Nalika ngutip pamedhar wangsit bab watu sing ditampik, Kristus ngrujuk marang sawijining kadadeyan nyata ing sajarah Israel. Kedadeyan iku ana gandhèng-cènèngé karo pambangunan padaleman suci kang kapisan. Sanadyan iku nduwèni panganggon kang mirunggan ing wektu rawuhipun Kristus kang kapisan, lan kuduné ngundang kawigatosan kang mirunggan tumrap wong-wong Yahudi, iku uga ngemu piwulang tumrap kita. Nalika Padalemané Suléman diadegaké, watu-watu ageng kanggo témbok lan dhasar wis rampung kasiyapaké kabèh ana ing panggonan panggallèn watu; sawisé digawa menyang papan pambangunan, ora kena ana piranti siji waé sing dienggo marang watu-watu mau; para buruh mung kari masangaké ana ing papané. Kanggo dienggo ing dhasar, ana siji watu kang ukurané ora lumrah gedhéné lan wanguné mirunggan wis digawa; nanging para buruh ora bisa nemokaké panggonan kanggo watu iku, lan ora gelem nampani. Watu iku dadi gangguan tumrap wong-wong mau amarga mapan tanpa ginakaké ana ing dalané. Suwé banget watu iku tetep dadi watu sing katampik. Nanging nalika para tukang tekan ing peletakan pojok, wong-wong mau nggoleki nganti suwé kanggo nemokaké watu kang ukurané cukup gedhé lan kuwat, sarta wanguné trep, kanggo ngisi papan kang mirunggan iku lan nanggung bobot gedhé sing bakal tumumpang ing dhuwuré. Manawa wong-wong mau milih kanthi ora wicaksana kanggo papan kang wigati iki, kaslametan sakabèhing bangunan bakal kaancam. Wong-wong mau kudu nemokaké watu sing bisa nahan pangaribawa srengéngé, embun ès, lan prahara. Ana sawetara watu ing wektu-wektu sing béda wis tau dipilih, nanging ana ing sangisoré tekanan bobot sing nggegirisi gedhéné, watu-watu iku remuk dadi pecahan. Watu-watu liyané ora bisa tahan marang pambuktèn saka owah-owahan hawa kang dumadakan. Nanging ing wekasan, kawigatosan katuntun marang watu sing wis suwé ditampik mau. Watu iku wis kababar marang angin, srengéngé, lan badai, tanpa nduduhaké retakan sing paling alit pisan. Para tukang nliti watu iki. Watu iku wis ngliwati saben pambuktèn kajaba siji. Manawa bisa ngliwati pambuktèn tekanan sing abot banget, wong-wong mau mutusaké bakal nampani iku dadi watu pojok. Pambuktèn mau ditindakaké. Watu iku ditampani, digawa menyang papan sing wis ditemtokaké kanggo dhèwèké, lan katitik trep pas kanthi sampurna. Ing sesawangan pamedhar wangsit, Yésaya kaparingi pratélan yèn watu iki minangka pralambang Kristus. Panjenengané ngandika:”

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> “‘Sucèkna Pangéran Gusti Allahing sarwa tumitah piyambak; lan muga Panjenengané dadi sing kokwedèni, lan muga Panjenengané dadi sing kokgirisi. Lan Panjenengané bakal dadi papan suci; nanging uga dadi watu sandhungan lan parang panyinggungan tumrap loro-loroné brayat Israèl, dadi jiret lan dadi kala tumrap para pedunung Yérusalèm. Lan akèh ing antarané wong-wong mau bakal kesandhung, lan tiba, lan remuk, lan kejiret, lan katangkep.’ Kanthi kabawa mudhun ing wahyu kenabian menyang rawuhipun kang kapisan, sang nabi diparingi pitedah yèn Kristus bakal nanggung pacoban lan pengujian, kang dipralambangaké déning cara watu penjuru utama ing Padalemané Suléman diperlakokaké. ‘Mulané mangkéné pangandikané Pangéran Allah: Lah, Ingsun masang ana ing Sion sawijining watu dadi dhasar, watu sing wis kabukten, watu penjuru kang aji banget, dhasar kang teguh; sing sapa pracaya ora bakal kesusu.’ Yésaya 8:13–15; 28:16.”

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> “Kanthi kawicaksanan kang tanpa wates, Gusti Allah milih watu dhasar, lan Panjenengané piyambak kang masang. Panjenengané nyebut iku ‘dhasar kang mesthi.’ Sakabehing jagad bisa numpukaké ing dhuwuré sakehing beban lan kasusahane; watu iku bisa nanggung kabèh mau. Kanthi kaamanan kang sampurna, wong-wong bisa mbangun ing dhuwuré. Kristus iku ‘watu kang wis diuji.’ Wong-wong kang precaya marang Panjenengané, ora tau digawé kuciwa déning Panjenengané. Panjenengané wis nanggung saben panggoda lan saben ujian. Panjenengané wis nandhang tekanan saka kaluputané Adam, lan kaluputané turun-temurune, lan metu minangka pamenang kang luwih saka wong kang menang nglawan kakuwataning piala. Panjenengané wis nanggung beban-beban kang dilimpahaké marang Panjenengané déning saben wong dosa kang mratobat. Ana ing Kristus, ati kang kebak kaluputan wis nemu pepadhang lan pangluwaran. Panjenengané iku dhasar kang mesthi. Kabèh wong kang ndadèkaké Panjenengané sandarané padha ngaso ana ing kaamanan kang sampurna.”

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> “Ing wangsitipun Yesaya, Sang Kristus dipunwartakaken dados satunggaling dhasar ingkang temtu lan ugi dados watu sandhungan. Rasul Petrus, nalika nyerat kanthi pitedah saking Roh Suci, kanthi cetha nedahaken tumrap sinten Kristus dados watu dhasar, lan tumrap sinten Panjenenganipun dados karang pamanggih:

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> “‘Manawa kowe temen wis ngrasakake manawa Gusti iku kebak sih-rahmat. Maranen Panjenengane, yaiku Watu kang urip, kang pancen ditampik déning manungsa, nanging kapilih déning Allah lan aji banget; kowe uga, kaya watu-watu kang urip, padha kasantosakaké dadi omah kasukman, dadi imamat suci, supaya nyaosaké kurban-kurban kasukman kang kadhawuhi déning Allah lumantar Gusti Yesus Kristus. Awit saka iku uga katulis ana ing Kitab Suci: Lah, Aku masang ana ing Sion sawijining watu pojok kang utama, kang kapilih lan aji banget; lan sapa sing pracaya marang Panjenengane, ora bakal digawé wirang. Mulané, tumrap kowe kang pracaya, Panjenengane iku aji banget; nanging tumrap wong-wong kang ora manut, watu kang ditampik déning para tukang yasa, iku uga kang dadi watu pokok ing pojok, lan dadi watu sandhungan lan karang pepalang tumrap wong-wong kang kesandhung marga saka pangandika, awit padha ora manut.’ 1 Petrus 2:3–8.

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> “Kanggo wong-wong kang pracaya, Kristus iku dhasar kang temtu. Iki lah wong-wong kang tumiba ing Sang Watu Karang lan padha remuk. Ing kéné kaungguli pasrah marang Kristus lan pracaya marang Panjenengané. Tumiba ing Sang Watu Karang lan dadi remuk iku ateges ninggal kabeneran dhéwé lan sowan marang Kristus kanthi andhap-asor kaya bocah cilik, mratobat saka panerak-panraka kita, lan pracaya marang katresnan pangapuntené. Mangkono uga, lumantar pracaya lan mituhu kita mbangun ana ing Kristus minangka dhasar kita.”

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> “Ing sadhuwuring watu urip iki, wong Yahudi lan wong kapir padha bisa mbangun. Iki mung siji-sijiné dhasar sing ing ndhuwuré kita bisa mbangun kanthi lestari lan aman. Dhasar iki cukup jembar kanggo kabèh, lan cukup santosa kanggo nyangga bobot lan bebaning saindenging jagad. Lan lumantar sesambungan karo Kristus, yaiku Watu sing Urip, kabèh wong sing mbangun ing ndhuwuring dhasar iki dadi watu-watu urip. Akeh wong kanthi upayané dhéwé dipahat, dipoles, lan didandani dadi éndah; nanging wong-wong mau ora bisa dadi ‘watu-watu urip,’ amarga padha ora kaiket karo Kristus. Tanpa sesambungan iki, ora ana wong siji waé kang bisa kapitulungan. Tanpa uripé Kristus ana ing sajroning kita, kita ora bisa tahan ngadhepi badai panggodha. Kaslametan kita kang langgeng gumantung marang anggon kita mbangun ing ndhuwuring dhasar kang temtu lan kukuh. Akeh banget wong ing jaman saiki padha mbangun ing ndhuwuring dhasar-dhasar sing durung kabuktèkaké. Nalika udan tumiba, lan prahara ngamuk, lan banjir bandhang teka, omahé bakal ambruk, amarga ora diadegaké ing ndhuwuring Watu Karang kang langgeng, yaiku Kristus Yesus, Watu Pojok kang utama.

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “Kanggo wong-wong kang kesandhung marang pangandika, awit padha ora manut,” Kristus iku watu sandhungan. Nanging “watu kang dibuwang déning para tukang yasa, iku uga kang kaangkat dadi watu pokok ing pojok.” Kaya watu kang katampik, Kristus ana ing pakaryanipun ing bumi wus nanggung panglirwakaké lan panyenyamah. Panjenenganipun “dièlèkaké lan katampik déning manungsa; wong kang kebak kasusahan lan kulina nandhang kasedhihan: … Panjenenganipun dièlèkaké, lan kita ora ngajèni Panjenenganipun.” Yesaya 53:3. Nanging wus cedhak wektuné Panjenenganipun bakal kaluhuraké. Lumantar kawungunipun saking antarané wong mati Panjenenganipun bakal kawejangan minangka “Putraning Allah kalawan kakuwatan.” Rum 1:4. Nalika rawuhipun kang kaping kalih Panjenenganipun bakal kaudharaké minangka Gustining langit lan bumi. Wong-wong kang sapunika lagi arep nyalib Panjenenganipun bakal ngakoni kaluhuranipun. Ana ing ngarsaning jagad raya, watu kang katampik iku bakal dadi watu pokok ing pojok.

> “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 watu iku tumiba, wong iku bakal digiles nganti dadi bubuk.” Bangsa sing nampik Kristus ora suwé manèh bakal nyumurupi kuthané lan bangsane dirusak. Kaluhurané bakal diremuk, lan buyar kaya bledug ing ngarepé angin. Lan apa sing ngrusak wong-wong Yahudi? Iku yaiku watu karang sing, manawa wong-wong mau mbangun ing sandhuwuré, mesthiné dadi pangayomané. Iku kabecikané Gusti Allah sing diremehake, kabeneran sing disepèlèkaké, sih-rahmat sing dianggep sepele. Manungsa nglawan Gusti Allah, lan samubarang sing kuduné dadi karahayoné malah malih dadi karusakané. Kabeh sing wis katetepaké déning Gusti Allah kanggo urip, déning wong-wong mau katemu dadi tumuju marang pati. Ing panyaliban Kristus déning wong-wong Yahudi kalebu karusakané Yerusalem. Getih sing katumpah ing Kalvari iku dadi bobot sing nglelebaké wong-wong mau menyang karuntuhan ing donya iki lan ing donya sing bakal teka. Mangkono uga bakal kelakon ing dina pungkasan kang agung, nalika paukuman tumiba marang wong-wong sing nampik sih-rahmaté Gusti Allah. Kristus, watu sandhungané, ing wektu kuwi bakal ngatingal marang wong-wong mau kaya gunung paukuman. Kaluhuraning pasuryané, kang tumrap wong-wong mursid iku urip, tumrap wong-wong duraka bakal dadi geni sing ngentekaké. Awit saka katresnan sing ditampik, sih-rahmat sing diremehake, wong dosa bakal ditumpes.

> “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.” Desire of Ages, 597–600.

> Kanthi akèh pepindhan lan pepènget kang bola-bali, Gusti Yésus nduduhaké apa kang bakal dadi akibat tumrap bangsa Yahudi amarga nolak Putraning Allah. Ing tembung-tembung iki Panjenengané ngandika marang kabèh wong ing saben jaman kang nampik nampani Panjenengané minangka Juru Wilujengé. Saben pepènget iku tumrap wong-wong mau. Padaleman Suci kang dinodhai, anak kang ora manut, para panggarap kebon anggur kang palsu, para tukang bangunan kang ngremehaké, kabèh mau nduwèni padanané ana ing pengalaman saben wong dosa. Kajaba yèn dhèwèké mratobat, paukuman kang wis dipralambangaké déning kabèh mau bakal dadi pandumané.” Desire of Ages, 597–600.

We will continue this in the next article.

Kita badhé nerusaké punika wonten ing artikel salajengipun.

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