Article

# The Book of Daniel - Number Four

Kitab Daniel - Nomer Papat

The Plummet

Bandhul Timah Lot

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Kita lagi mbahas bab “pitu mangsa” ing Imamat kaping rong puluh enem kaya sing katuduhaké ing kitab Daniel. Kita nindakaké iki amarga salah siji ciri kenabian saka “pitu mangsa” iku, yaiku yèn iku nggambaraké “watu sandhungan” sing ditampik déning para tukang yasa. Aku nemtokaké watu sandhungan sing katuduhaké ing Kitab Suci minangka sawijining kayektèn sing sajatiné bisa dideleng, nanging ora dideleng. Kanggo wong-wong sing ndeleng iku, kayektèn mau aji banget, nanging kanggo wong-wong sing ora ndeleng iku, iku dudu mung prakara sing ndadèkaké wong-wong mau kesandhung, nanging uga watu sing nggiling wong-wong mau nganti dadi bubuk.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Nalika Kristus ngaturake bab watu kang ditampik déning para tukang yasa, Panjenengané nedahaké yèn watu pojok iku bakal dadi “sirah” saka pojok iku. Pawarta bab watu kang ditampik ing Kitab Suci tansah magepokan karo Gusti Allah ngliwati sawijining umat prajanjian kang biyèn, nalika ing wektu kang padha Gusti Allah lumebu ing prajanjian karo sawijining umat kang sadurungé dudu umaté Gusti Allah.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Gusti Yesus ngandika marang wong-wong mau, “Apa kowé ora tau maca ana ing Kitab Suci, Watu kang ditampik déning para tukang yasa, iku uga kang wus dadi watu pucuking pojok; iki panggawéné Pangéran, lan iku nggumunaké ana ing paningal kita? Mulané Aku pitutur marang kowé, Kratoning Allah bakal kajupuk saka kowé, lan kaparingaké marang sawijining bangsa kang ngasilaké wohé. Lan sapa waé kang tumiba ing watu iki bakal remuk; nanging sapa waé kang katiban watu iki, bakal digiling dadi bubuk.” Matius 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

“Ramalan wektu” kang kapisan sing William Miller kasurung marang iku déning para malaékat suci, yaiku “pitung wektu” ing Leviticus rong puluh enem. Adventisme Laodikia miwiti prosès ngrubuhaké kabeneran-kabeneran dhasar kang Gusti wis nyawijèkaké lumantar paladosané Miller kanthi nampik panemon Miller kang pisanan piyambak. Mesthi waé, saben pralambang kenabian ngenani sawijining dhasar suci iku minangka pralambang tumrap Kristus, kang iku “Watu”, mula panampikan marang “pitung wektu” ing taun 1863 iku nandhakaké ora mung wiwitané prosès nampik kabeneran-kabeneran dhasar, nanging uga makili panampikan marang Kristus. Kaya déné paseksèné Kristus ngenani watu sing katampik, Pétrus uga mratélakaké yèn salah siji saka ramalan-ramalan kang ana gandhèngané karo watu dhasar iku yèn ing wekasané bakal dadi “sirahing pojok”.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, 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 offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Mulané uga kaserat ana ing Kitab Suci, “Lah, Ingsun ngetrapaké ana ing Sion sawijining watu pojok kang utama, kang kapilih, kang aji; lan sapa sing pracaya marang Panjenengané ora bakal kaisin-isin.” Mulané tumrap kowé kang pracaya, Panjenengané iku aji; nanging tumrap wong-wong kang ora manut, “watu kang ditampik déning para tukang yasa, iku uga kang dadi watu pokok ing pojok,” lan, “watu sandhungan, lan karang kang gawe kaluputan,” yaiku tumrap wong-wong kang kesandhung marang pangandika, awit padha ora manut; marang kuwi uga padha wis katetepaké. Nanging kowé iku turun kang kapilih, kaimamaning kraton, bangsa kang suci, umat kagungan kang mirunggan; supaya kowé martakaké kaluhuraning Panjenengané kang wus nimbali kowé metu saka pepeteng mlebu ing pepadhang-Né kang nggumunaké; yaiku kowé kang biyèn dudu umat, nanging saiki dadi umaté Allah; kang biyèn durung nampani sih-rahmat, nanging saiki wus nampani sih-rahmat. 1 Petrus 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Watu dhasar ing wiwitan Adventisme, dadi watu pucuk ing pojok. Yesaya sarujuk karo Kristus lan Pétrus, lan Yesaya migunakaké watu dhasar kanggo nggambaraké sawijining umat prajanjian sing lagi diliwati kanggo umat prajanjian anyar. Ing paseksiné, panjenengané nggambaraké sawijining golongan sing wis gawé prajanjian karo pati, lan sing wis nampa sawijining goroh. Goroh kang ditampa iku yaiku goroh sing diidentifikasi déning Paulus minangka sing ndhatengaké kasasar kang rosa marang wong-wong sing gawé prajanjian karo pati, amarga padha ora nampa katresnan marang kayektèn.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Mulané padha rungokna pangandikané Pangéran, hé wong-wong sing seneng moyoki, kang mrentah bangsa iki sing ana ing Yérusalèm. Amarga kowé wis ngandika, Aku padha wis gawé prejanjian karo pati, lan karo naraka aku padha wis sarujuk; manawa pecut banjir kang nglimputi iku liwat, iku ora bakal tekan marang aku: sabab aku padha wis ndadèkaké goroh dadi pangungsènku, lan ana ing sangisoring cidra aku padha ndhelikaké awakku: Mulané mangkéné pangandikané Pangéran Allah, Lah, Aku masang ana ing Sion sawiji watu dadi dhasar, watu kang wis kabuktèkaké, watu pojok kang aji, dhasar kang mesthi: sing pracaya ora bakal kesusu. Pangadilan uga bakal Dakpasang miturut tali ukur, lan kabeneran miturut timbal unting-unting; sarta udan ès bakal nyapu sirna pangungsèn goroh iku, lan banyu bakal nglimputi papan pandhelikané. Lan prejanjianmu karo pati bakal dibatalaké, lan sarujukmu karo naraka ora bakal tetep jejeg; manawa pecut banjir kang nglimputi iku liwat, nalika semana kowé bakal katindhes déning iku. Yesaya 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“Pitung wekdal” punika sampun kasumimpen wonten ing sangisoring kapalson, lan nalika Gusti Allah miyos nglangkungi umat prajanjianipun ingkang rumiyin sarta lumebet ing prajanjian kaliyan satus sekawan dasa sekawan ewu, watu ingkang rumiyin katampik dados watu pojok badhe munggah dados “sirah” ing pojok punika. Kangge para ingkang mangertos kayekten punika, piyambakipun punika aji sanget, lan kangge para ingkang boten mangertos, watu ingkang dados sirahing pojok punika, boten namung ngremuk piyambakipun, nanging ugi kanthi kiasan dados watu nisane piyambakipun.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Ing kitab Daniel, ing pasal wolu ayat sangalas, kita manggih “wektu pungkasan” saka bebendu, saéngga nètèlakaké yèn mesthi ana uga “wektu pungkasan kapisan” saka bebendu mau. Jangka wektu wiwit taun 677 SM nganti 22 Oktober 1844 nggambaraké mangsa nalika pasucèn (lan bala) bakal diidak-idak. Nanging kapapanan kapausan bakal ngrembaka nganti bebendu mau katindakaké tuntas, miturut Daniel pasal sewelas ayat telung puluh nem. Menawa pungkasaning bebendu ing pasal wolu makili pungkasan saka sawijining jangka wektu, mula pungkasaning bebendu ing pasal sewelas uga makili pungkasan saka sawijining jangka wektu. Iki kang kanthi cetha diwulangaké déning Kitab Suci, sanadyan kayektèn iki wis ditutupi nganggo goroh déning wong-wong kang wis gawé prejanjian karo pati.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Pungkasaning kaloro bebendhu iku makili pungkasaning mangsa wektu sing padha, awit kaloroné padha dadi kasampurnaning paukuman sing padha, yaiku ipat-ipat sajroning rong èwu limang atus rong puluh taun panyebaran, panawanan, lan pangawulan. Karajan lor luwih dhisik nandhang panyebaran, panawanan, lan pangawulan saka “pitung mangsa,” nalika ing taun 723 BC raja Asyur nggawa wong-wong mau dadi tawanan. Karajan kidul nandhang nasib sing padha ing taun 677 BC. Yeremia netepake kasunyatan iki.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israèl iku wedhus gèmbèl kang kabuyar; singa-singa wus ngoyak lan ngusir dhèwèké: wiwitané raja Asyur wus nguntal dhèwèké; lan pungkasané Nebukadnésar, raja Babil, wus ngremuk balung-balungé. Yeremia 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Yeremia lagi nedahaké sawijining paukuman kang lumaku saya abot. Bangsa Asyur nyirnakaké karajan sisih lor ing taun 723 SM, banjur padha nggawa Manasye menyang Babil, kutha krajané, ing taun 677 SM. Banjur Nebukadnésar nggawa Yoyakim, mangkono nandhani wiwitaning pitung puluh taun pambuwangan ing taun 606 SM. Banjur Nebukadnésar nggawa Zedekia lan ngrusak Yerusalem ing taun 586 SM.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Karajan sisih kidul wis dipèngetaké manawa wong-wong mau bakal nandhang nasib kang padha kaya karajan sisih lor manawa padha tetep lumaku ing pambrontakané. Pangadilan marang karajan sisih lor bakal katindakaké marang karajan sisih kidul, lan pralambang saka pangadilan iku yaiku tali ukur kang bakal direntangaké ing sadhuwuring Yehuda. Ing paseksèné Yesaya, iku mung sinebut “tali ukur,” nanging ing pethikan sabanjuré, “tali ukur” iku yaiku “tali ukur Samaria.”

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Mulané mangkéné pangandikané Pangéran Allahé Israèl: Lah, Ingsun bakal ndhatengaké bilai kang mengkono marang Yérusalèm lan Yehuda, nganti saben wong kang krungu bab iku, kupingé loro bakal nggrantes. Lan Ingsun bakal mbentangaké marang Yérusalèm tali ukuré Samaria lan unting-untingé brayat Akhab; sarta Ingsun bakal ngusap Yérusalèm kaya wong ngusap piring, diusap lan dibalikaké ngungkup. Lan Ingsun bakal nilar turahaning warisan-Ku, lan nyerahaké wong-wong mau menyang tanganing mungsuh-mungsuhé; sarta wong-wong mau bakal dadi jarahan lan rampasan tumrap kabèh mungsuhé; amarga padha wis nglakoni apa kang ala ana ing paningal-Ku, lan ndadèkaké Ingsun duka, wiwit ing dina para leluhuré metu saka Mesir nganti tekan dina iki. 2 Para Raja 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Ana loro ungkapan kenabian ing ayat-ayat sing nembe kasebut sing kudu digatekake. Sing kapisan yaiku kuping dadi kesemutan, lan sijiné yaiku unting-unting. Ing ayat-ayat iki, tali ukuré Samaria uga diidentifikasi minangka unting-untingé brayat Akhab. Tali ukur lan unting-unting iku piranti pangadilan, sing digunakaké sajroning proses pambangunan. Ing ayat-ayat kasebut, pratélan iki nandhakaké yèn pangadilan sing padha sing wis dileksanakaké marang karajan sisih lor, sing digambaraké déning Samaria lan brayat Akhab, bakal ditibakaké marang Yehuda lan Yerusalem. Nalika pepènget iku dipratelakaké, karajan sisih lor, yaiku Israèl, wis kabedhah, dikalahaké, dirusak, lan digawa menyang pambudakan. Pesen pangadilané Allah nuwuhaké kuping dadi kesemutan tumrap wong-wong sing krungu pepènget iku. Unthing-unting lan kuping dadi kesemutan loro-loroné kapanggih kaping telu saben-saben ing Kitab Suci. Ing saben prakara, loro-loroné makili bebenduné Allah marang umat kagungané piyambak.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Lan Sang Yehuwah rawuh, banjur jumeneng, sarta nyeluk kaya ing wektu-wektu sadurunge, “Samuel, Samuel.” Banjur Samuel mangsuli, “Ngandika, awit kawula Paduka mirengaken.” Lan Sang Yehuwah ngandika marang Samuel, “Lah, Ingsun bakal nindakaké sawijining prakara ing Israèl, kang ndadèkaké kuping saben wong sing krungu bab iku padha nggregesi. Ing dina iku Ingsun bakal ngleksanani marang Èli sakehing prakara kang wus Ingsun ngandikakaké bab brayaté: nalika Ingsun miwiti, Ingsun uga bakal ngrampungaké.” 1 Samuel 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Rubuhe brayaté Eli iku minangka wangsit kang ndadèkaké kuping loro padha nggirisi tumrap sapa waé sing krungu. Rasa nggirisi ing kuping, ing jamané Samuel, nglambangaké lewaté brayaté Eli. Kacemepakaning apa kang wis dipratélakaké marang Samuel iku yaiku rubuhé brayaté Eli lan katetepaké Samuel dadi nabi. Samuel makili sawijining umat kang, kaya dene dipangandikakaké Petrus, ing jaman biyèn dudu umaté Allah, nanging saiki wus dadi, amarga nalika Samuel katetepaké dadi nabi, brayaté Eli dirusak. Yeremia uga mratélakaké paukuman marang para pemimpin Yérusalèm kang ndadèkaké kuping padha nggirisi.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Lan calathua: Paduka rungokna pangandikané Pangéran, hé para raja ing Yehuda lan para pedunungé Yérusalèm; mangkéné pangandikané Pangéran sarwa dumadi, Allahé Israèl: Lah, Ingsun bakal ndhatangaké bilai marang panggonan iki, kang sapa waé krungu, kupingé bakal nggrigisi. Yérémia 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Katelu rujukan ngenani kuping kang nggelitik iku magepokan karo umat prajanjian kang wis gawe prajanjian karo pati lan sawisé iku diserbu, dikalahaké, dirusak, disebaraké, lan digawa menyang pangawulan. Kuping kang nggelitik iku minangka pralambang pangadilan saka bebenduning Allah, lan pralambang pangadilan iku uga diwedharaké kaping telu ana ing Kitab Suci, kanthi tembung “unting-unting.” Kita wus maca bab iku ing kitab II Para Raja lan Yesaya, nanging isih ana siji rujukan manèh ngenani “unting-unting” ana ing Kitab Suci, lan ing rujukan iku tembung unting-unting dijarwakaké saka tembung Ibrani kang béda karo loro rujukan sadurungé.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Lan malaékat kang rembugan karo aku teka manèh, lan nggugah aku, kaya wong kang digugah saka turune, sarta ngandika marang aku: Apa kang kokdeleng? Aku banjur mangsuli: Aku wis nyawang, lah ana kaki dian kabèh saka emas, kanthi bokor ana ing pucuke, lan pitu pelita ana ing sandhuwure, sarta pitu pipa tumuju marang pitu pelita kang ana ing pucuke iku. Lan ana rong wit zaitun ana ing sacedhake, siji ana ing sisih tengen bokor iku, lan sijiné ana ing sisih kiwa. Aku banjur mangsuli lan matur marang malaékat kang rembugan karo aku: Punapa menika, gusti kula? Malaékat kang rembugan karo aku banjur mangsuli lan ngandika marang aku: Apa kowé ora ngerti apa iki? Aku mangsuli: Mboten, gusti kula. Panjenengané banjur mangsuli lan ngandika marang aku: Iki pangandikané Pangéran marang Zerubabel, mangkéné: Dudu kanthi kakuwatan, lan dudu kanthi daya, nanging kanthi Roh-Ku, pangandikané Pangéran sarwa dumadi. Sapa kowé, hé gunung gedhé? Ing ngarsané Zerubabel kowé bakal dadi lemah rata; lan dhèwèké bakal nglairaké watu pucuké kanthi surak-surak, pangucap: Sih-rahmat, sih-rahmat tumrap iku. Sabanjuré pangandikané Pangéran rawuh marang aku, mangkéné: Tangané Zerubabel wis masang dhasaring omah iki; tangané uga bakal ngrampungaké; lan kowé bakal mangerténi yèn Pangéran sarwa dumadi wis ngutus aku marang kowé. Awit sapa kang wis ngremehaké dina prakara-prakara cilik? Amarga wong-wong mau bakal bungah, lan bakal ndeleng bandhul timah ana ing tangané Zerubabel bebarengan karo pitu iku; iku mata-matané Pangéran, kang mlaku mrana-mréné ngliwati saindenging bumi. Aku banjur mangsuli lan matur marang dhèwèké: Apa tegesé rong wit zaitun iki kang ana ing sisih tengen kaki dian lan ing sisih kiwa? Aku banjur mangsuli manèh lan matur marang dhèwèké: Apa tegesé rong pang zaitun iki kang lumantar rong pipa emas ngetokaké lenga emas saka ing awake dhéwé? Panjenengané banjur mangsuli aku lan ngandika: Apa kowé ora ngerti apa iki? Aku mangsuli: Mboten, gusti kula. Panjenengané banjur ngandika: Iki wong loro kang katetepaké lumantar jebadan, kang ngadeg ana ing ngarsané Pangérané saindenging bumi. Zakharia 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Tembung ingkang dipunjarwakaken dados “unting-unting” wonten ing 2 Para Raja-Raja lan Yesaya kaping wolulikur punika inggih “mishqâl,” lan tegesipun punika satunggaling bobot. Ing kalih pethikan punika satunggaling bobot (unting-unting) badhe dipuntambahaken dhateng tali. Bobot punika inggih ingkang dipunginakaken wonten ing timbangan, lan punika nglambangaken pangadilan. Tali ingkang wonten bobotipun punika satunggaling tali pangadilan. Tali Samaria punika inggih wekdal “pitung kaping,” utawi kalih ewu gangsal atus kalih dasa taun. Wekdal ingkang sami punika badhe dipunpasangaken dhateng karajan sisih kidul, kadosdene sampun dipuntekakaken dhateng karajan sisih lor. Pungkasan saking salah satunggaling tali punika dipunidentifikasi wonten ing kitab Daniel dados pungkasaning bebenduning pungkasan utawi pungkasaning bebenduning wiwitan. Mangsa punika dipungambaraken wonten ing Daniel minangka mangsa nalika Yerusalem lan wadya punika badhe dipuninjak-injak déning kalih kakuwasan ingkang ndadosaken sepi, yaiku paganisme lan papalisme. Kalih mangsa punika badhe kawiwitan nalika kitha-kitha krajanipun piyambak-piyambak dipunserbu, dipuntelukaken, dipunremuk, lan para wargaipun dipunasta dados batur.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Nanging ing Kitab Zakharia, tembung “unting-unting” kabentuk saka gandhèngané rong tembung Ibrani. Tembung kang kapisan yaiku “‘eben”, lan tegesé “mbangun”, lan uga tegesé “watu”. Tembung iku ngemu teges “watu kanggo yasa”. Banjur tembung iku digandhèngaké karo tembung Ibrani “bedı̂yl”, kang tegesé “misahaké utawa nyekataké”. “Unting-unting” ing Zakharia iku watu kang dadi landhesan pambangunan lan nuwuhaké pamisahan sarta pepérangan. Pamisahan iku ana ing antarané rong golongan wong kang padha ngabekti; golongan siji kang bungah nalika ndeleng watu iku, ndadèkaké iku watu pucuking pojoké, lan yasa ing sandhuwuré, lan golongan sijiné kang ora weruh iku, nampik iku, kesandhung déning iku, lan pungkasané diremuk déning iku, kang banjur dadi watu pucuké utawa watu nisane. Golongan siji gawé prajanjian karo urip, déné sijiné prajanjian karo pati.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Ing sajarah Zakharia, Israèl kuna nembe metu saka Babil kanggo mbangun maneh lan mulihaké Yérusalèm. Zerubabel diangkat dadi gubernur, lan kaparingan tugas ngawasaké pakaryan mau. Panjenengané nglètèkké watu pondhasi ing wiwitaning pakaryan lan masang watu pucak, utawa capstone, ing pungkasaning pakaryan. Zerubabel tegesé “turuné Babil”. Kabeh pitedah nubuatan iku lagi nandhakake dina-dina wekasan, lan jeneng Zerubabel iku pralambang sajarahing pekabaran malaékat kapisan nalika watu pondhasi dipasang, lan jenengé uga dadi pralambang pekabaran malaékat katelu, nalika watu pucak, utawa capstone, dipasang. Kawujudaning kawutahan Roh Suci, manawa ing gerakan kang kapisan utawa ing gerakan kang kapindho, diwakili déning jeneng Zerubabel (turuné Babil), amarga iku nglambangaké pekabaran kang nimbali turun pungkasan saka “turuné Babil” supaya metu. Iku nglambangaké pekabaran Pambengoking Tengah Wengi kang kelakon ing gerakan kapisan, lan kang wis arep kelakon ing gerakan pungkasan saka Pambengoking Banter.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Loro wit zaitun, loro pang zaitun, lan loro wong kang kaurapi kang makili pawadhahan-pawadhahan kang menyang njero iku loro pipa emas ngucuraké lenga:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Para kang kaurapi sing jumeneng ana ing sacedhake Gustiné saindenging bumi, nduwèni kalungguhan kang biyèn wus kaparingaké marang Sétan minangka kerub panudung. Lumantar para titah suci kang ngubengi dhampar-Nya, Gusti njaga sesambungan kang tanpa pedhot karo para pedunung bumi. Lenga emas iku nggambaraké sih-rahmat kang lumantar iku Gusti njaga supaya damar-damaré para pracaya tetep kacukupi, supaya ora kedhep-kedhep banjur mati. Saupama ora lenga suci iki diwutahaké saka swarga lumantar pawarta-pawartané Rohé Gusti Allah, sarana-sarana piala bakal nguwasani manungsa sakabèhé.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Gusti Allah kaaibaken nalika kita ora nampani pawartos kang dikintunake marang kita. Mangkono kita nampik lenga emas kang Panjenengane kersa nuangake menyang jiwa kita supaya bisa disalurkake marang wong-wong kang ana ing pepeteng. Nalika swara panggilan iku bakal muni, ‘Lah, penganten kakung rawuh; metua kowe kanggo nemoni dheweke,’ wong-wong kang durung nampani lenga suci, kang ora ngreksa sih-rahmate Kristus ana ing atine, bakal nemoni, kaya para prawan gemblung, yen dheweke ora siyap kanggo nemoni Gustine. Ing sajroning awake dhewe, dheweke ora nduweni kakuwatan kanggo oleh lenga mau, lan uripe padha rusak. Nanging manawa Roh Suci Allah dijaluk, manawa kita nyuwun kanthi temen, kaya dene Musa, ‘Tuduhna marang aku kamulyan Paduka,’ katresnaning Allah bakal kawebar ing sajroning ati kita. Lumantar pipa-pipa emas, lenga emas mau bakal disalurkake marang kita. ‘Dudu marga saka kakuwatan, lan dudu marga saka daya, nanging marga saka Roh-Ku, pangandikane Pangeran Yehuwah Gustining sarwa tumitah.’ Kanthi nampani cahya padhang saka Srengenge Kabeneran, anak-anake Allah madhangi kaya pepadhang ing donya.” Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Zakharia wis bola-bali takon sapa loro wit zaitun iku, mangkono narik kawigatosan marang warna-warna pralambang saka loro seksi mau. Sister White negesake manawa loro wit zaitun iku yaiku loro seksi ing Wahyu sewelas.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> Babagan loro seksi mau, nabi ngandika maneh: “Iki lah loro wit zaitun, lan loro kaki dian kang ngadeg ana ing ngarsané Gustining bumi.” “Pangandika Paduka,” pangandikané juru masmur, “iku pepadhang tumrap sikil kawula, lan pepadhang tumrap margi kawula.” Revelation 11:4; Psalm 119:105. Loro seksi iku nglambangaké Kitab Suci Prajanjian Lawas lan Prajanjian Anyar.” The Great Controversy, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zakaria wis kepéngin mangertèni sapa loro seksi iki. Ing Révolusi Prancis, wong-wong iku yaiku Prajanjian Lawas lan Prajanjian Anyar. Wong-wong iku dilambangaké minangka Musa lan Élia sing dipatèni ing dalan déning kéwan galak sing munggah saka jugangan tanpa dhasar. Wong-wong iku nggambaraké pelayanan Future for America sing dipatèni tanggal 18 Juli 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Ing wiwitaning bab punika, sasampunipun Zakharia katangèkaken, nalika balung-balung garing para tiyang pejah dipunsarujukaken, nanging dereng gesang, Jibril nyuwun pitaken, “Punapa ingkang panjenengan tingali?” Zakharia ngandharaken punapa ingkang sampun dipuntingali, lajeng nyuwun pitaken, “Punapa punika, gusti kawula?” Jibril nekanaken pokoking pitaken punika kanthi njawab pitakenipun Zakharia lumantar satunggaling pitaken malih. Panjenenganipun nyuwun pitaken dhateng Zakharia, “Punapa panjenengan mboten mangertos punapa punika?” Jibril lajeng paring wangsulan, “Punika pangandikanipun Pangeran dhateng Zerubabel, ngandika, Dudu marga saka kasantosan, lan dudu marga saka kakuwatan, nanging marga saka Roh-Ku, mangkono pangandikanipun Pangeraning sarwa dumadi.”

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Pangandikané Sang Pangéran kang kaparingaké marang Zerubabel yaiku, “Dudu marga saka kasektèn, lan dudu marga saka kakuwatan, nanging marga saka Roh-Ku. Sapa kowé, hé gunung gedhé? Ana ing ngarsané Zerubabel kowé bakal dadi dhataran; lan dhèwèké bakal nglairaké watu pucuké iku kanthi sora pamecut, sambat, ‘Sih-rahmat, sih-rahmat tumrap iku.’”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zerubabel, sang gubernur, nglambangaké utusan kang nyawisaké dalan ing wiwitan lan pungkasaning sajarah, ing ngarsané gunung bakal dadi kaya tanah rata. Yésaya ngenali pakaryané utusan kang padha iku lan ngandika yèn dhèwèké bakal “ngluruské ing ara-ara samun dalan gedhé kagem Allah kita,” lan yèn dhèwèké bakal ndadèkaké “saben lebak” “kaluhuraké.” Dhèwèké uga bakal ndadèkaké “saben gunung lan bukit” “direndhahaké,” awit “gunung gedhé” ing ngarepé gubernur Zerubabel “bakal dadi tanah rata.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Piwulang William Miller bab “pitung mangsa” kaparingaké déning Gusti Allah marang dhèwèké. Zerubabel nggambaraké William Miller kang nglempataké watu dhasar saka “pitung mangsa,” lan dhèwèké uga nggambaraké tangan-tangan kang “bakal nggawa metu watu pucuk” kanthi “sorak-sorai, sesambat, sih-rahmat, sih-rahmat tumrap iku.” Pengulangan tembung “sih-rahmat” nggambaraké piwulang Pasambat Tengah Wengi. “Sorak-sorai” nggambaraké piwulang sing padha karo kang digambaraké déning pasambat banteré malaékat katelu, lan “sesambat” nggambaraké Pasambat Tengah Wengi. Sakabèhé pethikan iki nyariosaké bab piwulang Pasambat Tengah Wengi. Iki nyariosaké bab para prawan kang padha turu ing pati ana ing dalan-dalané Wahyu sewelas, kang ngliwati lebak balung-balung garing kang mati. Iki nyariosaké bab wunguné balung-balung garing kang mati, lan uga nyariosaké bab peran kenabian saka “unting-unting” kang dideleng déning para prawan wicaksana nganti ndadèkaké padha bungah.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Banjur Zakharia ngandika, “liyane maneh.” Liyane maneh, tegesé nyelehake pérangan sabanjuré ana ing dhuwuré pérangan sadurungé. Iki minangka rujukan marang prinsip kenabian, yaiku garis tumumpang ing garis. Rembugan sadurungé ngenali tanginé umaté Allah ing tengah wengi, kang dipralambangaké déning Zakharia. Rembugan sadurungé bola-bali nekanaké pepénginané umaté Allah ing dina-dina wekasan supaya mangertèni sapa loro seksi ing Wahyu pasal sewelas kuwi. Rembugan sadurungé ngenali yèn Zerubabel makili pakaryan ing gerakan kang kapisan lan uga pakaryan ing gerakan kang pungkasan. Uga ngenali yèn “tangan-tangané” Zerubabel (kang makili daya manungsa) bakal masang watu dhasar lan watu pucak, nanging pakaryané tangané iku biyèn lan saiki mung bisa kalakon lumantar daya ilahi saka Sang Panglipur.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Pacelathon kang sabanjuré, kang kudu dipasang ing sandhuwuré pacelathon sadurungé, netepaké yèn nalika “astané Zerubabel” lagi ngrampungaké pakaryan iku, mula umaté Allah ing dina-dina pungkasan bakal “sumurup yèn Pangéran” wis “ngutus” Gabriel, sang pambekta pepadhang, “marang” umaté Allah. Wong-wong mau bakal ngakoni proses sesambungan swarga kang dadi kayektèn kapisan kang dipralambangaké gegayutan karo Wahyu bab Gusti Yésus Kristus. Nolak piwulang lan pakaryané Zerubabel iku padha karo nolak piwulang kang asalé saka Gabriel, kang ditampa déning dhèwèké saka Kristus, lan Kristus piyambak banjur nampani iku saka Sang Rama.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Banjur loro golongan para panyembah iku ditetepaké. Siji golongan, “wis ngrèmèhake dina prakara-prakara cilik?” Golongan sijiné “bakal bungah” nalika wong-wong mau “ndeleng unting-unting ana ing tangané Zerubabel bebarengan karo pitu iku” sing “yaiku mripat-mripaté Pangéran, kang mlaku mrana-mréné ngubengi salumahing bumi.” Wong-wong sing ngrèmèhake dina prakara-prakara cilik iku, lagi ngrèmèhake pakaryan sajarahé William Miller kaya kang dilambangaké déning “unting-unting.” Wong-wong mau dibédakaké karo wong-wong sing bungah nalika padha ndeleng “unting-unting” ana ing tangané Zerubabel. “Unting-unting” ing kitab Zakharia iku watu pambangunan sing ngetokaké pamisahan. Siji golongan ngrèmèhake “unting-unting,” awit wong-wong mau ora gelem weruh yèn “unting-unting” ing tangané Zerubabel iku ana bebarengan karo “pitu iku.” Tembung “pitu” kang ana bebarengan karo “unting-unting” iku, tembung Ibrani sing padha karo kang dijarwakaké dadi “pitung ping” ing Imamat kaping likur enem.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Banjur Zakharia mbaleni kasunyatan manawa nalika piyambakipun tangi, piyambakipun boten mangertos sinten kalih seksi punika. Mila piyambakipun takon malih, “Menapa tegesipun kalih wit zaitun punika?” Piyambakipun mbaleni malih, kanthi pitaken, “Menapa tegesipun kalih pang wit zaitun punika ingkang lumantar kalih pipa emas punika ngosongaken lenga emas saking ing awake dhewe?” Lan Jibril negesaken pitaken punika kanthi sepisan malih njawab pitakenipun Zakharia kanthi pitaken, “Apa kowe ora sumurup apa iki?” ingkang dipunwangsuli déning Zakharia, “Ora.” Banjur Jibril ngandika, “Iki lah wong loro kang kaurapi, kang padha ngadeg ana ing ngarsané Pangérané saindenging bumi.”

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Bab punika dipunwiwiti kanthi Jibril nggugah Zakharia saking sare. Mila Zakharia nggambaraken para prawan ingkang dipungugah ing tengah wengi, lan nalika para prawan punika dipungugah, piyambakipun dipungambaraken minangka gadhah beban ingkang nglimputi ati sanget kanggé mangertos punapa ingkang dipunlambangaken déning kalih seksi wonten ing Wahyu pasal kaping sewelas. Sedaya kitab ing Alkitab pethuk lan dipunpungkasi ing Kitab Wahyu. Sedaya para nabi sarujuk satunggal kaliyan satunggalipun, awit Gusti Allah sanès panganggiting kabingungan. Sedaya para nabi ngandika langkung kathah bab dinten-dinten wekasan tinimbang bab dinten-dinten nalika piyambakipun taksih gesang.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Gabriel migunakaké prinsip Alfa lan Omega kanthi netepaké yèn Zerubabel bakal miwiti lan ngrampungaké pakaryan mbangun Padalemané Allah. Pakaryané iku kagambar minangka masang watu dhasar ing wiwitan lan watu pucuk ing pungkasan. Zerubabel makili gerakan para Millerit lan gerakan Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Ingkang dipunaturaken déning Gabriel dhateng Zakharia punika, bilih pakaryan Pasambat Wengi Tengah, kados dene wonten ing gerakan malaékat kapisan utawi wonten ing gerakan malaékat kaping tiga, kalampahan kanthi kasektèn Roh Suci.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Nalika padha katelèn mati ana ing dalan, jagad padha bungah ndeleng layoné, nanging nalika padha tangi, jagad banjur wedi lan dheweke padha bungah. Dheweke padha bungah amarga padha weruh bandhul lot ana ing tangané Zerubabel tumrap “pitung kaping” iku. Bandhul lot iku watu sing dadi dhasar pambangunan, kang misahaké wong wicaksana saka wong bodho.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zakharia ora ngandika, “pitu,” nanging ngandika, “pitu iku.” Pitu iku ndeleng kabuyaran sajrone rong ewu limang atus rong puluh taun. Tembung sing dijarwakake minangka “pitu” iku padha karo tembung sing dijarwakake minangka “pitung tikel” ing Imamat rong puluh enem, lan makili “ipat-ipat” perbudakan sing ditibakake marang karajan Israèl sisih lor lan sisih kidul. Kitab Daniel netepake “pitu iku” minangka paukuman sing wiwitan lan sing pungkasan.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Watu dhasar kang katetepaké déning William Miller iku “pitung mangsa,” lan watu pucuk kang katetepaké déning gerakan malaékat katelu iku uga “pitung mangsa.” Wong-wong kang bungah nalika padha ndeleng “pitung iku” ana ing panggugahé Sesambat Tengah Wengi ing dina-dina pungkasan, bakal nyeksèni sawijining pamisahan lan pepisahan antarané kang aji lan kang asor. Kang aji bakal bungah nalika padha lumebu ing kasawijèn kang sampurna, lan kang asor bakal ngerti nalika wis kasep yèn padha ora duwé lenga kang wis mili mudhun lumantar loro pipa emas mau. Kayektèn kang njalari kabungahan tumrap golongan siji bakal dadi watu sandhungan tumrap golongan sijiné, sanadyan kayektèn iku kasedhiya kanggo dideleng déning kabèh wong kang gelem ndeleng.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Kaya dene “pitung mangsa” dadi sawijining ujian ing wiwitan taun 1856, nalika Adventisme Filadelfia ngalih marang Adventisme Laodikia, mangkono uga “pitung mangsa” sapisan maneh dadi ujian ing pungkasan, pas ing papan Adventisme Laodikia dialihake marang Adventisme Filadelfia. Ujian ing wiwitan iku gagal dilakoni ing taun 1863, lumantar panolakan marang doktrin Kitab Suci bab “pitung mangsa.” Wong-wong kang gagal ing ujian ing pungkasan taun 2023, bakal nglakoni mangkono amarga padha nolak pengalaman kang dituntut déning tamba kang ditandhani déning “pitung mangsa” ing Imamat kaping likur enem.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Penting kanggo netepake menawa kitab Daniel kanthi tuntas njunjung “pitung mangsa,” sadurunge kita wiwit nimbang pesen kenabian saka enem pasal kapisan kitab Daniel, amarga pasal papat lan lima nyariosaken bab “pitung mangsa,” lan pasal-pasal mau nandhani wiwitan lan pungkasaning loro sungu saka kéwan bumi ing Wahyu pasal telulas.

We will begin our consideration of those first six chapters in the next article.

Kita badhé miwiti nimbang bab enem pasal kapisan punika ing artikel salajengipun.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> Padhang sing ditampi Daniel saka Gusti Allah iku diparingake mligi kanggo dina-dina wekasan iki. Wahyu-wahyu kang didelengé ana ing pinggir Ulai lan Hiddekel, kali-kali agung ing Sinar, saiki lagi lumaku tumuju panggenapané, lan sakabèhé prastawa kang wis dinubuatake bakal enggal kalakon.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Gatekna kaanan bangsa Yahudi nalika weca-weca Daniel kaparingaké.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Mangga kita maringi wekdal langkung kathah kanggé nyinaoni Kitab Suci. Kita dereng mangertos sabdanipun kados ingkang kedahipun. Kitab Wahyu kabikak kanthi dhawuh dhateng kita supados mangertos piwulang ingkang kapratelakaken wonten ing ngriku. ‘Begja wong kang maca, lan wong-wong kang ngrungokaké pangandika-pratélan iki,’ mekaten pangandikanipun Gusti Allah, ‘lan ngugemi samubarang kang katulis ana ing kono, awit wekdalipun sampun celak.’ Nalika kita minangka satunggaling umat mangertos punapa tegesipun kitab punika tumrap kita, badhé kapanggih wonten ing antawisipun kita satunggaling kawangunan rohani ingkang ageng. Kita dereng mangertos kanthi kebak piwulang-piwulang ingkang dipunwulangaken déning kitab punika, sanadyan sampun wonten dhawuh kaparingaken dhateng kita supados nelusuri lan nyinaoni punika.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “Ing jaman biyèn para guru wis nyatakake bilih Daniel lan Wahyu iku kitab-kitab kang kasêgel, lan wong akèh wus mbalik saka kitab-kitab mau. Kain panutup kang déning katitik rêrêmêdané wis njalari akèh wong ora wani ngangkat, déning tangané Allah piyambak wis disingkiraké saka pérangan-pérangan pangandikané. Jeneng ‘Wahyu’ dhéwé waé mbantah pratelan yèn iku kitab kang kasêgel. ‘Wahyu’ tegesé yèn ana sawijing prakara kang wigati dipratélakaké. Kayektèn-kayektèn ing kitab iki katujokaké marang wong-wong kang urip ing dina-dina pungkasan iki. Kita padha ngadeg nalika kain panutup wis dicopot ana ing papan suciing prakara-prakara kang suci. Kita aja ngadeg ana ing njabané. Kita kudu lumebu, ora nganggo pikiran kang sembrana lan ora ngajèni kasucèn, utawa nganggo lampah kang grusa-grusu, nanging kanthi pakurmatan lan wedi asih marang Allah. Kita lagi nyedhaki wektu nalika ramalan-ramalan ing kitab Wahyu bakal katindakaké.” Testimonies to Ministers, 113.

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