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# The Book of Daniel - Number Sixty-One

Kitab Daniel - Nomer Sawidak Siji

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Mbabar Permadani Profètis: Mangertèni Wahyu-wahyu Daniel, Prajanjian, lan Wektu Panyegelan ing Dina-dina Pungkasan

Author

Jeff Pippenger

Published

January 25, 2024

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Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gabriel sowan marang Daniel ing bab sanga kanggo maringi dheweke kaprigelan lan pangerten bab loro wahyu kang wus dipratelakaké ing bab wolu.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Panjenengané banjur ngandhani aku, lan ngandika karo aku, mangkéné, Hé Dhanièl, saiki aku wis teka kanggo maringi kowé kaprigelan lan pangerten. Nalika wiwitaning panyuwunmu, dhawuh iku wus metu, lan aku teka kanggo mratélakaké iku marang kowé; awit kowé iku banget kinasihan; mulané mangertia prakara iku, lan gatèkna wahyu iku. Daniel 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Supaya Daniel kagungan “pangertosan” ingkang dipunbetahaken, Gabriel dhawuh dhateng piyambakipun supados mangertos kalih prakawis, inggih punika “prakara” lan “wahyu.” “Prakara” punika inggih wahyu bab papan suci lan wadya ingkang dipunidak-idak, dene “wahyu” punika inggih wahyu bab katonipun tanggal 22 Oktober 1844. Sadèrèngipun punika, Sister White ugi nekanaken kalih wahyu punika nalika piyambakipun maringi pirsa dhateng kita bilih Daniel saweg ngupadi mangertos gegayutan antawisipun panangkaran pitung dasa taun lan kalih èwu tiga atus taun. Pitung dasa taun punika inggih ingkang dipuntegesi déning Gabriel minangka “prakara,” lan “wahyu” punika inggih kalih èwu tiga atus taun. Daniel makili golongan “wicaksana” ing jaman pungkasan, nalika Gabriel maringi penafsiran bab kalih èwu tiga atus taun. Golongan “wicaksana” mangertos kalih-kalihipun, “prakara” lan “wahyu,” wonten ing penafsiranipun Gabriel; dene para duraka boten mangertos. Golongan Millerite mangertos “prakara” lan “wahyu,” nanging namung kanthi winates.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Patang atus sangang puluh taun mangsa pacoban iku minangka sawijining wektu kang dhedhasar marang patang atus sangang puluh taun pambrontakan marang prejanjian “pitung kaping” kang kaambarake ana ing Imamat kaping rong puluh lima lan rong puluh enem. Pitung puluh taun panangkaran iku minangka gunggunging sakehing taun nalika tanah mau ora diparengake ngraosake papanthané.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Minggu nalika Sang Kristus negesake prejanjian karo akeh wong iku minangka pralambang pasulayaning prejanjiane, kaya dene digambarake dening rong mangsa sajrone sèwu rong atus sewidak dina. Minggu profètis iku kabagi déning salib, kang nglambangake meteraning Allah.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> “Apa meteriné Gusti Allah kang gesang, kang dipasangkaké ing bathuké umat-Né? Iku sawijining tandha kang bisa diwaca déning para malaékat, nanging ora déning mripat manungsa; amarga malaékat pangrusak kudu ndeleng tandha panebusan iki. Pikiran kang paham wis nyumurupi pratandha salib Kalvari ana ing para putra lan para putri angkataning Pangéran. Dosa awit saka panerak marang angger-anggeré Gusti Allah wis disingkiraké. Wong-wong iku ngagem sandhangan penganten, lan padha manut sarta setya marang sakehing pepakoné Gusti Allah.” Manuscript Releases, jilid 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Minggu iku nglambangaké loro mangsa rolas atus sawidak taun kang kabagi ing angger-angger Minggu taun 538, (tandha kéwan) ing sajroning paganisme lan banjur kepausan ngidak-idak papan suci lan umaté. Sajroning rolas atus sawidak dina, Kristus maringi paseksèné; banjur sajroning rolas atus sawidak dina manèh, Kristus maringi paseksèn kang padha lumantar para sakabate. Sajroning rolas atus sawidak taun, Sétan maringi paseksèné lumantar paganisme; banjur sajroning rolas atus sawidak taun manèh, Sétan maringi paseksèné lumantar kepausan.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Prajanjian, kang lumantar pambangkangé Israèl kuna banjur dados “padudon” Gusti Allah, yaiku prajanjian ing Imamat bab kaping likur gangsal, kang njlentrehaké bab pangaso tanah lan taun Yobel kang kudu dirayakaké saben taun kaping patang puluh sanga.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Pangéran ngandika marang Musa ana ing gunung Sinai, mangkéné: Kandhaa marang bani Israèl, lan ujarna marang wong-wong mau, Manawa kowé wis lumebu ing tanah kang Dakparingaké marang kowé, tanah iku kudu nindakaké sabat kagem Pangéran. Nem taun lawasé kowé kudu nyebar wiji ana ing pategalanmu, lan nem taun lawasé kowé kudu ngrumat sarta motongi wit anggurmu, lan nglumpukaké woh-wohé; nanging ing taun kapitu iku tanah mau kudu nindakaké sabat palerenan, sawijining sabat kagem Pangéran: kowé aja nyebar wiji ana ing pategalanmu, lan aja ngrumat utawa motongi wit anggurmu. Apa kang tuwuh dhewé saka panènmu aja kok undhuh, lan woh anggur saka wit anggurmu kang ora kokrangkepi aja kok kumpulaké; awit iku taun palerenan kagem tanah mau. Lan sabat tanah iku bakal dadi panganan kanggo kowé; kanggo kowé dhéwé, lan kanggo batur lan abdinimu, lan kanggo buruhmu, lan kanggo wong neneka kang manggon bebarengan karo kowé, uga kanggo kéwan ternakmu, lan kanggo kéwan galak kang ana ing tanahmu, sakehé pametuné iku bakal dadi panganan. Lan kowé kudu ngetung tumrap awakmu pitu sabat taun, kaping pitu ping pitu taun; lan cacahe pitu sabat taun iku bakal dadi patang puluh sanga taun tumrap kowé. Sawisé iku kowé kudu ndhawuhaké slomprèt yobel muni ing dina kaping sapuluh sasi kapitu; ing dina panebusan kowé kudu ndadèkaké slomprèt mau muni ing saindhenging tanahmu. Lan kowé kudu nyucekaké taun kaping sèket, lan ngumumaké kamardikan ana ing saindhenging tanah marang sakehé para penduduké: iku bakal dadi yobel tumrap kowé; lan saben wong kudu bali marang darbèké, lan saben wong kudu bali marang kulawargané. Taun kaping sèket iku bakal dadi yobel tumrap kowé: kowé aja nyebar wiji, utawa ngundhuh apa kang tuwuh dhewé ana ing kono, utawa nglumpukaké woh anggur saka wit anggurmu kang ora kokrangkepi. Awit iku yobel; iku kudu dadi suci tumrap kowé: kowé kudu mangan pametuné saka ing pategalan. Ing taun yobel iki saben wong kudu bali marang darbèké. Imamat 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Perangan kapisan saka wangsit rong èwu telung atus taun, kaya déné minggu nalika Kristus netepaké prajanjian, lan patang atus sangang puluh taun, kagandhèng sacara langsung karo “pitu mangsa” ing Imamat bab rong puluh lima lan rong puluh enem.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Mulane ngertia lan pahamana, manawa wiwit metune dhawuh supaya Yérusalèm dibalèkaké lan dibangun manèh nganti rawuhipun Sang Mésias, Sang Pangeran, iku bakal ana pitung minggu lan sawidak loro minggu; dalan-dalané bakal dibangun manèh, lan témboké uga, senajan ing mangsa kang kebak kasangsaran. Daniel 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Sewidak sanga minggu, kawiwitan ing taun 457 SM, nuntun panjenengan dhateng baptisan Kristus, lan dhateng wiwitan minggu nalika Panjenengane netepaken prejanjian, yaiku prejanjian “pasulayan” Allah. Nanging ana satunggaling minggu-minggu (patang puluh sanga taun), ingkang kapisah saking sewidak sanga minggu mau lumantar ukara “pitu minggu, lan sawidak kalih minggu.” Kawiwitan ing taun 457 SM, badhé wonten patang puluh sanga taun, satunggaling rujukan ingkang cetha dhateng prejanjian ing Imamat pasal kalih dasa gangsal, lan dhateng pahargyan Yobel. Patang puluh sanga taun punika boten namung dados pralambang siklus-siklus Yobel, nanging ugi pralambang Pentakosta, yaiku dinten kaping sèket ingkang ndherek patang puluh sanga dinten saking riyaya minggu-minggu.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Patang puluh sanga taun kapisan saka rong éwu telung atus taun, patang atus sangang puluh taun, lan minggu nalika prejanjian iku diteguhaké, kabèh mau kagandhèng langsung karo rong éwu limang atus rong puluh taun, kang dilambangaké minangka “pitung mangsa,” ing Imamat rong puluh enem. Saben unsur saka wangsit rong éwu telung atus taun kagandhèng langsung karo “pitung mangsa” kang disisihaké lan ditampik déning Adventisme ing taun 1863. “Pitung mangsa” iku sawijining pralambang saka prejanjian Yobel, lan awit saka iku uga prayoga kacathet yèn nalika rong éwu telung atus taun iku rampung ing tanggal 22 Oktober 1844, mangkono uga rong éwu limang atus rong puluh taun iku rampung ing dina iku uga, amarga Musa nyathet ing Imamat bab rong puluh lima:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> Lan sira kudu ngetung pitung sabat taun kanggo sira, ping pitu pitung taun; lan cacahe pitung sabat taun iku bakal dadi patang puluh sanga taun kanggo sira. Banjur sira kudu ndadèkaké kalasangka yobel muni ing dina kaping sepuluh sasi kapitu; ing dina panebusan dosa sira kabèh kudu ndadèkaké kalasangka iku muni ing saindenging tanahira. Leviticus 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Saben periode nubuat sajrone rong ewu telung atus taun iku gegandhengan langsung karo “pitu mangsa” ing Leviticus rong puluh enem, kalebu dina nalika kaloro periode nubuat iku rampung. Patang puluh sanga taun kang kapisan nandhani pakaryan mbangun maneh lan mulihake Yerusalem, kang bakal dipunrampungake nalika umat Allah metu saka Babil. Padaleman Suci wus rampung sadurunge dhawuh katelu, kaya dene padalemané golongan Miller wus rampung sadurunge malaekat katelu rawuh. Nanging sawisé 457 BC, “dalan” iku isih prelu “dibangun maneh, lan témboké uga, sanajan ing mangsa kang ngrekasa.” Minangka Alfa lan Omega, Gusti Yesus tansah nglambangake pungkasaning samubarang lumantar wiwitaning samubarang, lan sawisé 22 Oktober 1844, golongan Miller kudu ngrampungake “dalan” lan “témbok” iku, “ing mangsa kang ngrekasa.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Suster White nedahaké yèn témbok pangayoman harfiah ing sakubengé Yérusalèm iku minangka pralambang angger-anggeré Allah, lan sanalika sawisé 22 Oktober 1844, umat kang setya dipun-tuntun mlebet ing papan suci swarga lan mangertosi angger-anggeré Allah (témbok iku). Supados saged mangertosi angger-anggeré Allah, kalebet Sabat, para Millerite dipun-tuntun bali dhateng prejanjian Israèl kuna. Pamulihan “dalan” kang harfiah iku yaiku pamulihan kang kasampurnakaké sacara rohani nalika para Millerite wangsul dhateng “dalan-dalan lawas” kagunganipun Yérémia. “Mangsa-mangsa kang kebak kasangsaran” kang badhé dumados ing salebeting mangsa nalika témbok lan dalan iku dipuntegakaké, kedah kasampurnakaké sawisé 1844, lan Perang Sipil kang nalika punika sampun nyedhak, lan enggal kawiwitan ing sajarah punika piyambak, nglambangaké mangsa-mangsa kasangsaran punika.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Manawa padha tetep setya, mesthine padha bakal tekan taun kaping sèket simbolis, yaiku taun Yobel (ing kono para kawula dibébasaké), kang uga dilambangaké déning dina kaping sèket, yaiku Pentakosta (ing kono pawarta kamardikan lumaku marang saindenging jagad). Nanging sawisé taun 1844, akèh-akèhé nentang pepadhang bab Sabat, lan ing taun 1863, padha uga nampik pawarta Musa (“pitung kaping”), kang wis kaaturaké marang wong-wong mau déning Élia (William Miller). Tegesé, padha nyimpang saka “dalan” (tetepaning dalan-dalan kuna) kang kuduné padha pulihaké lan padha lampahi.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Gusti Yésus tansah nglambangaké pungkasan lumantar wiwitan, lan nalika pasemon babagan sepuluh prawan diulang manèh ing dina-dina wekasan, pakaryan mulihaké Yérusalèm bakal kalakon manèh. “Lurung lan témbok” bakal kabangun ing “mangsa kang kebak kasangsaran”. Saiki kita lagi mlebu ing mangsa kang kebak kasangsaran iku. Tanggal 22 Oktober 1844 nggambaraké hukum Minggu kang bakal enggal rawuh, mula nalika “wektu lindhu gedhé,” saka Wahyu sewelas, teka, lurung lan témbok bakal dibangun ing mangsa kang kebak kasangsaran. Saiki kita bakal ngenali mangsa kang kebak kasangsaran iku minangka “amaringané bangsa-bangsa” kang kasil saka peperangan Islam kang saya nggegirisi.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Nalika njlentrehake apa kang sadurungé wis katulis bab sawijining “wektu kasangsaran,” piyambakipun maringi panerangane kang kacathet ana ing buku Early Writings.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Ing kaca 33 kaparingake pratelan mangkene: ‘Aku weruh yèn Sabat suci iku dadi, lan bakal tetep dadi, témbok pamisah antarané Israèlé Gusti Allah sing sejati lan para wong kang ora pracaya; lan yèn Sabat iku dadi pitakon gedhé kanggo nyawijèkaké ati para suci kinasihé Gusti Allah sing lagi ngentèni. Aku weruh yèn Gusti Allah nduwèni anak-anak sing durung weruh lan durung netepi Sabat. Wong-wong mau durung nampik pepadhang ngenani prakara iku. Lan ing wiwitaning mangsa kasangsaran, kita kebak Roh Suci nalika kita maju lan mratélakaké Sabat kanthi luwih jangkep.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Paningal punika kaparingaken ing taun 1847 nalika sadulur-sadulur Advent ingkang ngugemi Sabat taksih namung sakedhik sanget, lan saking antawisipun punika namung sawetawis ingkang ngira bilih pangreksanipun punika gadhah wigatos ingkang cekap kanggé narik garis pamisah antawisipun umat Allah lan para ingkang boten pitados. Saiki panggenapan saking paningal punika wiwit katingal. ‘Wiwitanipun wekdal kasangsaran’ ingkang kasebat wonten ing ngriki boten ngarujuk dhateng wekdal nalika pageblug-pageblug wiwit dipun tumpahaken, nanging dhateng satunggaling mangsa cekak sakderengipun punika dipun tumpahaken, nalika Kristus taksih wonten ing pasucèn. Ing wekdal punika, nalika pakaryan kaslametan sampun ngambah panutupanipun, kasangsaran badhé tumeka ing bumi, lan bangsa-bangsa badhé duka, nanging taksih dipun kendhaleni supados boten ngalang-alangi pakaryanipun malaékat ingkang kaping tiga. Ing wekdal punika ‘udan pungkasan,’ utawi kasegeran saking ngarsanipun Gusti, badhé rawuh, kanggé maringi daya dhateng swanten seru malaékat ingkang kaping tiga, lan nyawisaken para suci supados saged jejeg ing mangsa nalika pitu pageblug pungkasan badhé dipun tumpahaken.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Ana “wektu sing cekak,” kang ndhisiki pungkasaning mangsa sih-rahmat, nalika “para bangsa bakal nesu, nanging isih katetepake watesé.” Ing wektu kang padha “udan pungkasan” tumeka. “Nesuné para bangsa” iku sawijining pralambang kang diidentifikasi ana ing Wahyu pasal sewelas.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Lan para bangsa padha nesu, lan bebendunira wus teka, uga wektune wong-wong mati, supaya padha diadili, lan supaya Paduka maringi ganjaran marang para kawulanira, yaiku para nabi, lan marang para suci, uga marang wong-wong kang wedi marang asmanira, cilik lan gedhe; lan supaya Paduka numpes wong-wong kang ngrusak bumi. Wahyu 11:18.

Sister White comments on this verse.

Sadherek White maringi komentar bab ayat iki.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Aku mirsani bilih bebenduning para bangsa, bebendunipun Allah, lan wekdal kanggé ngadili para tiyang pejah punika kapisah lan cetha béda, saben-saben ndherek siji sawisé sijiné; ugi bilih Mikhaèl dereng jumeneng, lan bilih wekdal kasangsaran, ingkang kados ingkang dereng naté wonten, dereng wiwit. Para bangsa samenika saweg nesu, nanging manawi Imam Agung kita sampun ngrampungaken pakaryanipun wonten ing papan suci, Panjenenganipun badhé jumeneng, ngagem sandhangan piwales, lan lajeng pitu pageblug pungkasan badhé kawejangaken.”

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Aku weruh manawa malaékat papat iku bakal nyekeli angin papat nganti pakaryané Gusti Yésus rampung ana ing papan suci, lan sawisé iku bakal teka wewelak pitu kang pungkasan.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

“Pangukarané bangsa-bangsa” dumadi pas sadurungé mangsaning sih-rahmat katutup, amarga iku banjur diterusaké déning “bebenduné Gusti Allah.” “Bebenduné Gusti Allah” dumadi nalika mangsaning sih-rahmat katutup, lan “wektuné ngadili wong-wong mati” nuduhaké marang sawijining pengadilan kang dumadi sajroning milenium, lan ora nuduhaké marang pengadilané wong-wong mati kang wiwit ing taun 1844.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> Lan aku weruh malaekat mudhun saka swarga, nyekel kunci telenging jurang tanpa dhasar lan renteng gedhé ana ing tangane. Lan iya nyekel naga mau, yaiku ula kuna iku, kang aran Iblis lan Satanas, banjur mbanda dheweke lawasé sèwu taun, lan nyemplungaké dheweke menyang telenging jurang tanpa dhasar, banjur nutup lan masangi segel ana ing dhuwuré, supaya aja nganti nyasaraké para bangsa manèh, nganti genep sèwu taun mau; lan sawisé iku dheweke kudu diluwari sawatara mangsa cekak. Lan aku weruh dhampar-dhampar, lan ana wong-wong lungguh ana ing dhampare, lan paukuman kaparingaké marang wong-wong mau; lan aku weruh nyawané wong-wong kang dipancung merga paseksèné bab Gusti Yésus, lan merga pangandikané Allah, sarta wong-wong kang ora nyembah kéwan iku, uga ora nyembah recané, lan ora nampa tandhané ana ing bathuké utawa ing tangané; lan wong-wong mau padha urip lan mrentah bebarengan karo Kristus lawasé sèwu taun. Wahyu 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Pengadilan sing “kaparingaké marang” para suci iku nandhakaké yèn sajroning milenium wong-wong mau bakal ngadili para durjana, dudu yèn wong-wong mau diadili.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> “Sajroning sèwu taun antarané wunguné kang kapisan lan wunguné kang kapindho, paukuman marang para duraka kelakon. Rasul Paulus nuding marang paukuman iki minangka sawijining prastawa kang dumadi sawisé rawuhipun Gusti kaping pindho. ‘Aja ngadili apa-apa sadurungé wektuné, nganti Gusti rawuh, kang bakal madhangi samubarang kang kasimpen ana ing pepeteng, lan bakal mratelakaké rancanganing ati.’ 1 Korinta 4:5. Daniel mratélakaké manawa nalika Kang Sepuhing Jaman rawuh, ‘paukuman kaparingaké marang para suci kagungané Kang Mahaluhur.’ Daniel 7:22. Ing wektu iki para wong mursid mrentah minangka para ratu lan para imam kanggo Allah. Yohanes ing Kitab Wahyu ngandika: ‘Aku weruh dhampar-dhampar, lan ana wong padha lungguh ana ing kono, lan paukuman kaparingaké marang wong-wong mau.’ ‘Wong-wong mau bakal dadi para imamé Allah lan Kristus, lan bakal mrentah bebarengan karo Panjenengané sajroning sèwu taun.’ Wahyu 20:4, 6. Ing wektu iki, kaya kang wis diramalaké déning Paulus, ‘para suci bakal ngadili jagad.’ 1 Korinta 6:2. Ing kasawijèn karo Kristus, padha ngadili para duraka, mbandhingaké sakehing tumindaké karo kitab undhang-undhang, yaiku Kitab Suci, sarta netepaké saben prakara miturut pakaryan kang wis ditindakaké ana ing badan. Sawisé kuwi, pérangan sangsara kang kudu ditampani déning para duraka diukuraké miturut pakaryané; lan iku kacathet ana ing sandhingé jeneng-jenengé ana ing kitab pati.”

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> “Sétan lan para malaékat ala uga diadili déning Kristus lan umaté. Paulus ngandika: ‘Apa kowé ora padha sumurup, yèn kita bakal ngadili para malaékat?’ Ayat 3. Lan Yudas mratélakaké yèn ‘para malaékat sing ora njaga kalenggahané kang kapisan, nanging nilar papan padunungané dhéwé, wis dipetangi ana ing ranté-ranté langgeng ing sangisoré pepeteng tumrap pangadilan ing dina gedhé iku.’ Yudas 6.

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> “Ing wekasaning sèwu taun, wunguné kapindho bakal kalakon. Banjur wong-wong duraka bakal ditangèkaké saka ing pati lan ngadhep ana ing ngarsané Allah kanggo katindakaké ‘paugeraning paukuman kang katulis.’ Mangkono sawisé njlèntrèhaké bab wunguné wong-wong mursid, sang panerang wahyu ngandika: ‘Nanging wong mati liyané ora urip menèh nganti sèwu taun iku rampung.’ Wahyu 20:5. Lan Yesaya mratélakaké bab wong-wong duraka: ‘Wong-wong mau bakal diklumpukaké bebarengan, kaya para tawanan diklumpukaké ana ing jugangan, lan bakal dikurung ana ing pakunjaran, lan sawisé pirang-pirang dina wong-wong mau bakal dikunjara.’ Yesaya 24:22.” The Great Controversy, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Mulané cetha yèn “pangamuké bangsa-bangsa” iku nuduhake “wektu-wektu kasangsaran” sing nekani jagad sadurungé mangsa sih-rahmat katutup, lan yèn nalika “bangsa-bangsa padha ngamuk,” ing wektu sing padha bangsa-bangsa kuwi “isih katetepaké ana ing pangendhalèn.”

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> “Aku nyumurupi bilih bebenduning para bangsa, bebenduning Allah, lan wekdal kanggé ngadili para wong mati punika kapisah lan cetha bedanipun, ingkang satunggal ndherek satunggal malih.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Ing wektu nalika “bangsa-bangsa padha nesu,” udan pungkasan wiwit tumiba.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ing wektu iku, nalika pakaryan kawilujengan wus nyedhaki rampung, kasusahan bakal teka ing bumi, lan bangsa-bangsa bakal nesu, nanging isih kaendheg supaya ora ngalang-alangi pakaryané malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa kasantosan seger saka ngarsané Pangéran, bakal rawuh, kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa ngadeg ing mangsa nalika pitu wewelak pungkasan bakal kawutahaké.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Ana sawijining titik nalika “para bangsa padha nesu,” nanging ing wektu kang padha uga “dicekel supaya ora ngluwihi watese.” Ing wektu iku Sang Kristus ngedegake Kraton kamulyane, amarga Panjenengane ngedegake Kratone sajrone mangsa udan pungkasan.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Udan pungkasan bakal rawuh marang wong-wong kang suci—ing wektu iku kabèh bakal nampani iku kaya biyèn.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “Nalika malaékat papat iku ngeculaké, Kristus bakal ngedegaké kratoné. Ora ana wong kang nampani udan pungkasan kajaba wong-wong kang lagi nindakaké sakèhé kang bisa ditindakaké déning wong-wong mau.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Rong wacana sadurungé saka *Early Writings* mratelakaké yèn nalika bangsa-bangsa padha nesu, lan ing wektu sing bebarengan “ditahan,” patang malaékat nyekeli patang angin. Mulané, nesuné bangsa-bangsa iku digambaraké minangka “patang angin”. Dhèwèké uga nyathet yèn ing wektu patang malaékat nyekeli bangsa-bangsa sing nesu mau, udan pungkasan bakal teka. Mangsa wektu sing diwiwiti nalika udan pungkasan teka, yaiku uga nalika bangsa-bangsa padha nesu, nanging ditahan, terus lumaku nganti Mikhaèl jumeneng lan mangsa coba tumrap manungsa ditutup. Mangsa wektu iku yaiku mangsa nalika kaslametan lagi ditutup, lan mulané nggambaraké pakaryan pungkasané Kristus ana ing Papan Mahasuci, kang dikenali minangka mangsa wektu nalika Panjenengané apa mbusak dosa-dosané manungsa utawa jeneng-jenengé saka kitab-kitab pangadilan. Mangsa wektu iku, nalika para malaékat lagi nyekeli patang angin, yaiku mangsa pemateraian tumrap wong satus patang puluh papat èwu.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Islam saka Bilai kaping telu iku kakuwatan sing “nuwuhake bebendu marang para bangsa,” lan Bilai kaping telu tekan ing tanggal 11 September 2001, nanging Islam enggal “ditahan.” “Angin saka wetan” iku pralambang Islam, lan Yesaya mratelakake “angin saka wetan” iku minangka “angin atos,” kang “dicegah” déning Gusti Allah. Peperangané Islam bola-bali digambarake kaya wong wadon kang lagi nglarani arep nglairaké, awit iku peperangan sing saya mundhak, kang wiwit ing tanggal 11 September 2001, nalika malaékat kang kuwasa saka Wahyu wolulas tumedhak, kaya ditandhani déning rubuhé gedhong-gedhong agung ing Kutha New York.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Apa saiki metu kabar manawa aku wis nyatakake manawa New York bakal disapu dening gelombang pasang? Bab iki durung tau dakucapake. Aku wis ngandika, nalika aku nyumurupi gedhong-gedhong gedhe sing lagi dibangun ana ing kana, lantai demi lantai, ‘Pemandhangan-pemandhangan sing nggegirisi apa kang bakal kelakon nalika Gusti bakal jumeneng kanggo ngoyagake bumi kanthi nggegirisi! Banjur tembung-tembung ing Wahyu 18:1–3 bakal kaleksanan.’ Sakabehe pasal kaping wolulas saka kitab Wahyu iku sawijining pepéling bab apa kang bakal nekani bumi. Nanging aku ora nduwèni pepadhang kang mligi gegayutan karo apa kang bakal nekani New York, kajaba mung manawa aku ngerti yèn ing sawijining dina gedhong-gedhong gedhe ing kana bakal dirubuhake déning pamuteran lan pambalikan saka pangwasané Gusti Allah. Saka pepadhang kang wis kaparingake marang aku, aku ngerti yèn karusakan ana ing donya. Satembung saka Gusti, satutul saka pangwasané kang rosa, lan bangunan-bangunan raseksa iki bakal rubuh. Pemandhangan-pemandhangan bakal kelakon kang kaendahane ora bisa kita bayangake.” Review and Herald, 5 Juli 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Ing bagan taun 1843 lan 1850, Islam dipralambangaké minangka “jaran-jaran perang”. Ing Wahyu pasal sanga, ing ngendi Islam saka Bilai pisanan lan kapindho dipratélakaké, watak Islam diidentifikasi lumantar asma ratuné Islam.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Lan wong-wong mau padha kagungan ratu ing sandhuwuré, yaiku malaékating jurang tanpa dhasar, kang asmane ing basa Ibrani yaiku Abadon, nanging ing basa Yunani asmane Apolyon. Wahyu 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Ayat punika, inggih punika bab SANGA, lan ayat SEWELAS, kanthi profetis netepaken bilih, sanadyan dipunwakili wonten ing Prajanjian Lawas (basa Ibrani) utawi ing Prajanjian Anyar (basa Yunani), watakipun Islam punika Abadon utawi Apolion. Kalih asma punika ateges “karusakan lan pejah”.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Malaekat-malaekat saweg nyekel sekawan angin, ingkang kaanggé pralambang jaran ingkang ngamuk, ngudi uwal lan mbludag ngliwati lumahing saindenging bumi, nggawa karusakan lan pati ing dalan ingkang dipunliwati.” Manuscript Releases, volume 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Papat angin iku minangka jaran nesu sajroning wangsit Kitab Suci, kang lagi ngupaya uwal saka pangendhalèn. Salah siji ciri kenabian saka jaran nesu iku yaiku manawa jaran iku ditahan, nanging tetep ngupaya uwal lan nggawa “karusakan lan pati” marang saklumahing bumi.

We will continue to address these subjects in the next article.

Kita badhé nerusaké ngrembag prekara-prekara punika ing artikel salajengipun.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. 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.’

> “Dhuh, saumpama umating Allah nduwèni pangrasa bab karusakan sing bakal enggal nekani éwonan kutha, kang saiki meh kabèh wis kaserah marang panyembahan brahala! Nanging akèh wong saka antarané wong-wong sing kuduné martakaké kayektèn malah padha nyalahaké lan ngukum para saduluré. Nalika daya pangowahan saka Allah tumeka marang pikiran, bakal ana owah-owahan kang nyata lan cetha. Manungsa ora bakal nduwèni karep kanggo ngritik lan ngrubuhaké. Wong-wong mau ora bakal ngadeg ing kalungguhan kang ngalang-alangi pepadhang supaya ora sumunar marang jagad. Kritik lan panyalahaké wong liya bakal mandheg. Kakuwataning mungsuh lagi nglumpukaké barisan kanggo perang. Pepanggihan kang abot ana ing ngarepé kita. Raketana siji lan sijiné, para sadulur lan para mbakyu. Raketana lan sesandhingana karo Kristus. ‘Aja padha kandha, Pakumpulan,... lan aja padha wedi marang apa kang diwedèni déning wong-wong mau, uga aja giris. Sucèkna Sang Yehuwah Gustining sarwa tumitah piyambak; Panjenengané iku kang kudu dadi wedi-wedimu, lan Panjenengané iku kang kudu dadi girismu. Lan Panjenengané bakal dadi pasucèn; nanging uga dadi watu sandhungan lan parang piala tumrap kaloroné kulawargané Israèl, dadi jerat lan dadi jaring tumrap para pedunungé Yerusalem. Lan akèh ing antarané wong-wong mau bakal kesandhung, lan tiba, lan remuk, lan kejiret, lan katangkep.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Donya iki sawijining panggung sandiwara. Para juru mainé, yaiku para pedunungé, lagi nyawisaké dhiri kanggo nindakaké pérané ing drama agung kang pungkasan. Gusti Allah wis ora katon manèh ing pangriptané manungsa. Ing antarané wong akèh saka umat manungsa ora ana kasatunggalan, kajaba manawa wong-wong padha sesarengan ngiket prajanjian kanggo nggayuh ancas-ancasé dhéwé kang egois. Gusti Allah lagi mirsani. Karsané tumrap para kawulané kang mbrontak bakal kalaksanèkaké. Donya iki durung dipasrahaké marang tangané manungsa, senadyan Gusti Allah nglilakaké unsur-unsur kabingungan lan kaanan tanpa tata tertib kuwasa sawatara mangsa. Sawijining kakuwatan saka ngisor lagi nyambut gawé kanggo ndadèkaké kalakoning adegan-adegan agung kang pungkasan ing drama iki,—Iblis rawuh kaya déné Kristus, sarta nyambut gawé kanthi sakèhé daya pangapusaning duraka ana ing antarané wong-wong kang padha ngiket awaké dhéwé bebarengan ing paguyuban-paguyuban rahasia. Wong-wong kang nyerah marang hawa-nepsu kanggo mbangun pasamuwan-pasamuwan sekuthu lagi nindakaké rancangané mungsuh. Sabab bakal katut déning akibat.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Panerak wis meh tekan watese. Kawigungan ngebaki jagad, lan bebaya gedhe bakal enggal tumiba marang manungsa. Pungkasan wis cedhak banget. Kita kang ngerti kayekten kudu nyawisake awak tumrap apa kang bakal enggal njeblug marang jagad minangka sawijining kagèt kang ngluwihi samubarang.” Review and Herald, September 10, 1903.

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