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# The Book of Daniel - Number One-Hundred and Thirty-Three

Kitab Daniel - Nomer Satus Telung Puluh Tiga

Unveiling the Prophetic Tapestry: Insights into the Sealing Time of the 144,000

Mbabar Permadani Kenabian: Pamawas tumrap Wektu Panyegelané 144.000

Author

Jeff Pippenger

Published

March 13, 2024

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All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Kabèh para nabi padha sarujuk siji lan sijiné, lan kabèh padha neksèni kanthi luwih cetha ngenani wekasaning jagad tinimbang jaman nalika dhèwèké padha urip. Paseksèn mau kudu ditrapaké ing mangsa kenabian wektu panyegelan satus patang puluh papat èwu, awit ana ing kono pangaribawané saben wahyu kelakon. Yesaya, ing pasal enem, lumantar wahyu diparengaké nyawang mlebu ing Papan Mahasuci Banget, sajroning mangsa wektu panyegelan satus patang puluh papat èwu, ing ngendi dhèwèké nyumurupi kamulyaning Allah. Kita padha ngerti yèn iku sawisé 11 September 2001, awit ing ayat telu dhèwèké krungu para malaékat netepaké yèn bumi nalika iku kebak kamulyané Panjenengané.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Nalika Gusti Allah badhé ngutus Yésaya nggawa piwucal marang umaté, dhèwèké luwih dhisik paring idin marang nabi iku supaya ing sesanti nyumurupi pangenan ingkang Mahasuci ana ing sajroning pasucèn. Dumadakan gapura lan tabir njero ing Pedaleman Allah katon kaya diangkat utawa disingkiraké, lan nabi iku kaparingan kalodhangan nyawang ing njero, marang pangenan ingkang Mahasuci, ing ngendi malah sampéyaning sikilé nabi piyambak ora kena mlebet. Ana sesanti ngadeg ana ing ngarsané: Yéhuwah lenggah ing dhampar kang luhur lan kaangkat, déné kamulyaning Panjenengané ngisi Pedaleman Allah. Ing sakubengé dhampar ana para serafim, kaya para pengawal ing sakiwa-tengené Sang Prabu Agung, lan padha mratandhani kamulyan kang ngubengi wong-wong mau. Nalika kidung pangalembanané gumrengeng kanthi swara pangabekti kang jero, cagaking gapura padha gonjang-ganjing, kaya diguncang déning lindhu. Kanthi lambe kang ora najis déning dosa, para malaékat iki nglairaké pangalembana marang Gusti Allah. ‘Suci, suci, suci, iku Pangéran sarwa dumadi,’ pangucapé; ‘sajagad kabèh kebak kamulyané.’ [Delengen Yesaya 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

> “Para serafim ing sakiwa-tengené dhampar iku kebak banget ing rasa ajrih lan pakurmatan suci nalika padha nyawang kamulyaning Allah, nganti ora sedhéla waé padha nyawang awaké dhéwé kanthi rasa kagum. Pujiné kasuwunaké marang Pangéran sarwa dumadi. Nalika padha nyawang marang mangsa ngarep, nalika saindenging bumi bakal kapenuhan kamulyan Panjenengané, kidung kamenangan kumandhang saka siji marang sijiné kanthi tembang kang endah, ‘Suci, suci, suci, iku Pangéran sarwa dumadi.’ Padha rumangsa marem sampurna anggoné ngluhuraké Allah; manggon tetep ana ing ngarsané, ing sangisoré esem pangestuné, padha ora ngersakaké apa-apa manèh. Ing ngemban citrané, ing nindakaké dhawuhé, ing nyembah Panjenengané, gegayuhané kang paling luhur wis kasembadan.” Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Selaras karo Yésaya, nabi Yéheskèl uga kaparingan idin kanggo nyawang mlebu ing Panggonan Mahasuci. Wahyu sing diparingaké marang Yéheskèl diwiwiti ana ing bab siji, ayat siji.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Ing taun kaping telung puluh, ing sasi kaping papat, ing dina kaping lima sasi iku, nalika aku ana ing antarané para tawanan ing sacedhaké kali Kebar, langit kabukak, lan aku ndeleng wahyu-wahyu saka Allah. Ezekiel 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Wahyuné lumaku terus nganti sawetara bab, lan iku minangka terusan saka wahyu sing padha ing bab wolu lan sanga, kang nandhani panyégelané wong satus patang puluh papat èwu. Kita mangerténi prakara iki lumantar paseksèné kang tliti.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

> Lan kadadéan ing taun kaping nem, ing sasi kaping nem, ing dina kaping lima sasi iku, nalika aku lenggah ana ing omahku, lan para pinituwa Yéhuda padha lenggah ana ing ngarepku, tangané Pangéran Allah tumiba ana ing kono marang aku. Banjur aku nyawang, lah ana sawijining rupa kaya panampakaning geni: saka panampakaning pinggange mudhun tekan ngisor, geni; lan saka pinggange munggah tekan ndhuwur, kaya panampakaning padhang, kaya warna ambar. Panjenengané banjur nguluraké rupa kaya tangan, lan nyekel aku ing sesisir rambut sirahku; lan Roh mau ngangkat aku ana ing antaraning bumi lan langit, sarta nggawa aku ana ing wahyu-wahyuning Allah menyang Yérusalèm, menyang lawanging gapura njero sing mandeng mangulon lor; ing kana ana lenggahaning reca cemburu, kang njalari cemburu. Lan lah, kamulyaning Allahé Israèl ana ing kana, manut wahyu kang dakdeleng ana ing tanah rata. Yehezkiel 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Sesanti ing bab wolu lan sanga, kang mratelakaké rong golongan sing kawangun sajroning panyegelané wong satus patang puluh papat ewu, iku, “miturut sesanti kang” Yéhèzkièl wus sumerepi “ing tanah lapang.” Sesanti kang wus didelengé ing tanah lapang iku katetepaké ing bab telu.

> And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

> Lan astané Pangéran ana ing kono tumrap aku; sarta Panjenengané ngandika marang aku, “Tangia, metua menyang tanah rata, lan ana ing kana Aku bakal ngandika karo kowé.” Banjur aku tangi lan metu menyang tanah rata; lah, kamulyaning Pangéran jumeneng ana ing kana, kaya kamulyan kang dakdeleng ana ing sacedhaking bengawan Kebar; lan aku tumuli sujud ngungkuli bumi. Ezekiel 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Paningalipun Yékhèzkièl bab “dataran,” punika kados “kamulyan ingkang” Yékhèzkièl “sawis” wonten “ing pinggir bengawan Kebar,” lan punika inggih paningal wonten ing pasal kapisan, ayat kapisan. Paningal bab pamasangan cap wonten ing pasal sanga, lan paningal bab “dataran,” namung minangka panyambunging paningal bab bengawan Kebar. Punika satunggaling paningal bab kamulyaning Allah wonten ing Papan Ingkang Mahasuci, sajroning wekdal pamasangan cap tumrap satus patang puluh sekawan èwu, kados dene paningalipun Yesaya. Paningalipun Yesaya punika nandhesaken pakaryaning Allah anggenipun ngedegaken para utusan sajroning wekdal pamasangan cap, lan wonten ing pasal kalih lan tiga, Yékhèzkièl negesi pakaryan punika piyambak kanthi langkung rinci tinimbang Yesaya, awit piyambakipun nggambaraken satunggaling utusan ingkang badhé ngasta pawartos dhateng Adventisme Laodikia, lan supados saged mangertosi pawartos ingkang kedah dipunasta dhateng bangsa mbrontak ingkang sami kapunliwati, Yékhèzkièl dipunprentah dhahar kitab alit punika, ingkang wonten ing asta Malaékat nalika Panjenenganipun tumedhak tanggal 11 September 2001.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

> Sabanjuré Panjenengané ngandika marang aku, He anaking manungsa, dhaharanen apa sing koktemoni; dhaharanen gulungan iki, banjur lungaa lan ngandika marang brayat Israèl. Mulané aku mbikak cangkemku, lan Panjenengané ndadèkaké aku mangan gulungan iku. Panjenengané banjur ngandika marang aku, He anaking manungsa, wetengmu sajakna mangan, lan isinen jeroaning badanmu kalawan gulungan sing Dakparingaké marang kowé iki. Aku banjur mangan, lan ana ing cangkemku rasané kaya madu, leginé. Panjenengané banjur ngandika marang aku, He anaking manungsa, lungaa, maranana brayat Israèl, lan ngandikana marang wong-wong mau kalawan pangandikaningSun. Awit kowé ora diutus marang sawijining bangsa kang pangucapé anèh lan basané angèl, nanging marang brayat Israèl; dudu marang akèh bangsa kang pangucapé anèh lan basané angèl, kang tembungé ora bisa kokmangertèni. Saupama kowé Dakutus marang wong-wong mau, temenan padha bakal ngrungokaké kowé. Nanging brayat Israèl ora bakal ngrungokaké kowé; awit wong-wong mau ora gelem ngrungokaké Aku: amarga kabèh brayat Israèl iku kebak wangkal lan atos atiné. Lah, Ingsun wus ndadèkaké rai-mu santosa nglawan rai-raié, lan bathukmu santosa nglawan bathuk-bathuké. Kaya inten kang luwih atos tinimbang watu èsèt wus Dakdadèkaké bathukmu: aja wedi marang wong-wong mau, lan aja giris déning soroté, sanadyan wong-wong mau iku brayat kang mbrontak. Ezekiel 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

Wong Kapir ing Kitab Suci iku wong asing, lan wong asing ngucapake basa kang aneh. Yehezkiel dikongkon marang brayaté Israèl modern, yaiku pasamuwan Advent Dina Kaping Pitu Laodikia ing mangsa panyegelan, kang lagi dipunliwati. Pesen ing mangsa panyegelané wong satus patang puluh papat ewu iku kanggo pasamuwané Gusti Allah, kang dhisik diadili, banjur nalika angger-angger Minggu sing enggal bakal teka, swara kapindho saka Wahyu pasal wolulas nimbali pepanthané Gusti Allah saka para bangsa metu saka Babil. Nalika Yésaya, ing pasal enem, makili wong-wong kang nampani panggilan supaya dikongkon marang brayat mbrontak kanthi pesen Laodikia, dhèwèké wis luwih dhisik dipèngeti manawa wong-wong mau iku sawijining bangsa kang ing ndeleng ora bisa mangertèni, lan ing krungu ora bisa paham. Yésaya nyathet sipat banget sing dikutip déning Yésus saka Yésaya, pasal enem, nalika Panjenengané maringaké sipat iku marang wong-wong Yahudi kang seneng mbantah, kang lagi dipunliwati ing sajarahé Kristus.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

Ing pasal rolas, Yéhezkièl uga migunakaké istilah sing padha temenan, mangkono kanthi cetha mapanaké pasal rolas ing wektu pemateraiané satus patang puluh papat èwu.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Pangandikaning Sang Pangéran uga tumeka marang aku, mangkéné: Hé anaké manungsa, kowé manggon ana ing satengahing brayat kang mbrontak, kang padha duwé mripat kanggo ndeleng, nanging ora ndeleng; padha duwé kuping kanggo krungu, nanging ora krungu; awit iku brayat kang mbrontak. Yehezkiel 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Yehezkiel pasal rolas ngenali wektu panyegelan tumrap wong satus patang puluh papat ewu, lan kanthi mangkono panjenengané ngrembug pesen udan pungkasan palsu sing diaturaké déning para wong mendem saka Éfraim sing mrentah bangsa Yérusalèm, para wong mendem sing ora bisa maca kitab kang kasegel. Pesen udan pungkasan palsu mau dhedhasar panyèlèhan wahyu-wahyu Sunnaning Sabda Allah adoh banget menyang tembé.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Ing ayat telu nganti limalas, Ezekiel diprentahaké supaya nggambaraké umaté Allah mlebu ing panangkaran ing Babil. Panangkaran ing Babil iku nglambangaké undhang-undhang Minggu sing enggal bakal tumeka, banjur ing ayat nembelas nganti rong puluh, panjenengané negesaké kaliren sing ngancani karusakaning kutha-kutha sing diwiwiti ing jam lindhu gedhé, yaiku undhang-undhang Minggu sing enggal bakal tumeka. Paédah urip ing padesan sajroning mangsa krisis iku kaawakaké ana ing kono, banjur ing ayat rong puluh siji nganti wolulikur, kita nduwé pérangan nas sing diakoni minangka kayektèn saiki ing sajarahé kaum Millerit. Pérangan nas iku dipethik tembung demi tembung ing The Great Controversy ing katrangan babagan sajarahé kaum Millerit ing buku mau.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Pangandikané Pangéran tumeka marang aku, mangkéné, “He, anaking manungsa, paribasan apa ta kang kokduwèni ana ing tanah Israèl, tembungé mangkéné: Dina-dina iku saya dipanjangkaké, lan saben wahyu dadi muspra? Mulané kandhaa marang wong-wong mau: Mangkéné pangandikané Pangéran Allah: Aku bakal ndadèkaké paribasan iki mandheg, lan wong-wong ora bakal nggunakaké menèh dadi paribasan ana ing Israèl; nanging kandhaa marang wong-wong mau: Dina-dina iku wis cedhak, lan kasampurnaning saben wahyu. Amarga ora bakal ana menèh wahyu kang muspra utawa tenung kang ngluloni ana ing tengahing brayat Israèl. Awit Aku iki Pangéran; Aku bakal ngandika, lan pangandika kang bakal Dakucapaké iku bakal kelakon; ora bakal ditundha menèh; amarga ing jamanmu, hé brayat kang mbrontak, Aku bakal ngandika tembungé, lan bakal nindakaké iku, mangkono pangandikané Pangéran Allah.” Pangandikané Pangéran tumeka menèh marang aku, mangkéné, “He, anaking manungsa, lah, wong-wong saka brayat Israèl padha ngucap: Wahyu kang dideleng déning dhèwèké iku kanggo akèh dina kang bakal teka, lan dhèwèké medhar wangsit bab wektu-wektu kang isih adoh. Mulané kandhaa marang wong-wong mau: Mangkéné pangandikané Pangéran Allah: Ora ana siji waé saka pangandikan-Ku kang bakal ditundha menèh, nanging tembung kang wus Dakucapaké bakal katindakaké, mangkono pangandikané Pangéran Allah.” Yehezkiel 12:21–28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Piwulang udan pungkasan palsu kang diwedharaké ing wektu pemeterèné wong satus patang puluh papat èwu ngaku, “wektuné dipanjangkaké, lan saben wahyu gagal.” Sawisé kabèh, apa dudu para utusan kang dilambangaké déning Musa, Élia, Ézèkiel, Yésaya lan Yohanes gagal sajroning ramalané bab 18 Juli 2020? Pesené wong Adventis Laodikia nalika semana yaiku, “wahyu kang didelok déning dhèwèké iku kanggo akèh dina kang bakal teka, lan dhèwèké medhar wangsit bab wektu-wektu kang isih adoh.” Ing sajarah iku, ora mung saben wahyu bakal kelakon, nanging utusan iku uga kudu ngandhani kulawarga Israèl modhèren kang kasasar, “Makaten pangandikané Pangéran Allah,” “Aku bakal ndadèkaké” “paribasan” palsu Adventisme Laodikia “mungkasi.” Kandhanana marang wong-wong mau, “Dina-dinané wis cedhak, lan kawujudan saben wahyu.” “Ora bakal ana tembung-tembung-Ku maneh kang dipanjangkaké, nanging tembung kang wis Dakucapaké bakal katindakaké, pangandikané Pangéran Allah.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Piwulang Laodikia nuntut supaya pesen iku netepake manawa dina-dina wis caket nalika akibat saka saben wahyu bakal kelakon, lan dina-dina iku yaiku dina-dina panyegelan satus patang puluh papat ewu. Titik wigati sing aja nganti kecalan ing pethikan iki yaiku manawa Gusti Allah piyambak kanthi langsung ngandika yèn ing “dina-dina” iku, kang nggambarake mangsa wektu panyegelan, Panjenengane bakal ndadekake “wahyu tanpa guna” kagungane Adventisme Laodikia, “ramalan ngapusi” kagungane, lan “paribasan” palsune padha mandheg. Gusti Allah ndadekake pesen udan pungkasan palsu kagungane padha mandheg sadurunge angger-angger dina Minggu sing enggal rawuh, amarga Panjenengane ndadekake iku mandheg ing dina-dina kang lagi Panjenengane rembug. Panjenengane ndadekake iku mandheg kanthi netepake pesen udan pungkasan sing sejati nalika Panjenengane lagi ngluhurake wong-wong sing kapilih kanggo dadi panji ing wektu angger-angger dina Minggu sing enggal rawuh. Wong-wong kang kapilih iku dipasrah sadurunge “lindhu”.

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Cara liyané Panjenengané ndadèkaké paribasan sia-sia saka pesen udan pungkasan palsu mandheg yaiku lumantar tekane paukuman-paukuman Allah sing ora diarep-arep lan saya saya ndadra, kang tumeka minangka kagètan gedhé banget tumrap anak-anaking pepeteng, nanging iku klebu pérangan saka pesen iku dhéwé kang wis diramalaké déning anak-anaking pepadhang. Sajarah sing saiki lagi kita lumebu iki wis cedhak bakal diadhepi déning paukuman-paukumané Allah. Paukuman-paukuman mau dipralambangaké bola-bali ing Sabdaning Allah, lan mangsa panyegelan, kang kawiwitan tanggal 11 September 2001, iku papané saben wahyu, klebu wahyu-wahyu ngenani paukuman-paukumané Allah, kudu tumeka, awit Sabdané ora tau gagal.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Ing artikel-artikel sadurungé kita wis nduduhaké yèn telung pasal pisanan ing kitab Daniel nggambaraké telung pekabaran malaékat ing Wahyu pasal patbelas. Pasal loro iku pekabaran malaékat kapindho, lan mulané dadi sawijining ilustrasi tumrap ujian kapindho sajroning mangsa pemeteraian. Ujian kapisan yaiku pasal siji, lan iku minangka ujian babagan pangan, yaiku apa wong bakal milih panganing swarga utawa panganing Babil. Pasal loro diprayogakaké déning kayektèn kang kasimpen ing sajroning impèné Nebukadnezar ngenani gambar kéwan-kéwan galak, kang minangka karajan-karajan.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Daniel pasal loro nggambarake ujian gegambaran kéwan galak sajrone panyegelan satus patang puluh papat ewu, lan ngemu sawijining pangerten kang kasamun, awit Nebukadnésar ora bisa ngélingi pangimpen mau. Iki nggambarake sawijining kayektèn kang kasamun lan kabukak segelé ana ing sajarahé satus patang puluh papat ewu, lan sawijining kayektèn kasamun bab karajan-karajan ing ramalan Kitab Suci kang dilambangaké ana ing gegambaran mau. Iki dadi sawijining ujian urip-utawa-pati tumrap Daniel lan telung pahlawan kang pinilih, uga tumrap para wong wicaksana Kasdim kang mangan panganan Babil.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

Ellen White diparingi pratélan yèn patung kéwan buas bakal kawangun “sadurungé mangsa sih-rahmat katutup, amarga iki minangka ujian gedhé tumrap umat Allah, kang lumantar iku nasib langgengé bakal ditemtokaké.” Impèné Nebukadnésar kang kasingid makili ujian iku. Kayektèn kang kasingid bab patung sing wus kababar ing dina-dina iki, nalika akibat saben wahyu wis ora dilambataké manèh, yaiku yèn Gusti Yésus, minangka Alfa lan Oméga, mratélakaké ing rujukan kang kapisan lan kang pungkasan tumrap karajan-karajan ing ramalan Kitab Suci yèn kéwan buas kang kawolu iku asalé saka kang pitu.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Kéwan kawolu ing Wahyu bab pitulas, yaiku kang asalé saka pitu iku, yaiku kakuwasan kepausan kang wis dibalèkaké marang dhamparing bumi; lan rahasia kang luwih jero lan kasingidaké, kang saiki wis kapratelakaké, yaiku yèn nalika Amérika Sarékat mbentuk gambar kéwan iku ing bangsa iki, bangsa iki uga bakal makili fénoména kang kawolu, yaiku kang asalé saka pitu. Présidhèn kaping nem wiwit jaman wekasan ing taun 1989, yaiku présidhèn sugih kang ngojok-ojoki kabèh wilayahing naga, nampa tatu pulitik kang matèni saka tangan para globalis progresif, woke, lan liberal ing taun 2020, nalika sungu Républikan dipatèni ana ing dalan-dalan déning kéwan ateistis saka Wahyu bab sewelas.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Ing wekdal ingkang sami, gerakané malaékat kaping tiga nampi tatu ingkang matèni ing tanggal 18 Juli 2020, déning astanipun kéwan ateistis saking Wahyu pasal sewelas. Gerakan punika kapérang saking para Advent Hari Ketujuh Laodikia, lan ing taun 2023, gerakan punika kaunggahaké dados gerakan Filadelfia saking malaékat kaping tiga. Kalih sungu punika dipatèni ing taun 2020, lan kalih sungu punika jumeneng malih sasampunipun telung setengah dina simbolis. Wangunipun citra pulitik saking kéwan punika kapérang saking gabungan Greja lan Nagara ing Amérika Sarékat, lan kéwan ingkang dipundadosaken citranipun déning piyambakipun ing dina-dina wekasan punika inggih punika kéwan kaping wolu, ingkang asalipun saking pitu punika. Nalika kéwan citra punika kawangun ing Amérika Sarékat, piyambakipun badhé gadhah sipat kenabian punika piyambak saking kéwan kaping wolu ing Rum.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Nalika ujian babagan gambar kéwan mau kaleksanan marang sungu Protestan sejati, wong-wong sing mangertèni kayektèn-kayektèn pitembungan nubuatan kang magepokan karo pambentukan gambar kéwan mau ana ing loro sungu kéwan bumi, bakal kapatrapan segel kanggo kalanggengan lumantar gambar Kristus. Para prawan bodho sing wis nampani wahyu kang tanpa guna lan ngglathakake kuwi bakal wis mbentuk gambar kéwan mau kanggo kalanggengan.

> “It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

> “Ingkang punika ingkang dipuntingali déning nabi Yéhezkiel nalika ing sangajenging paningalipun ingkang kebak gumun kasuguhaké pralambang-pralambang ingkang nglairaké sawijining Pangwaos ingkang nguwasani lumampahing prakawis para panguwasa ing bumi. Roda-roda ingkang silih sesambungan dipunobahaké déning sekawan makhluk gesang. Inggil sanget ngungkuli sadaya punika ‘ana rupa dhampar, ing paningal kaya sapir; lan lenggah ing dhuwuring rupa dhampar iku ana rupa kaya ta manungsa.’ Yéhezkiel 1:26, RSV.

> “The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Roda-roda iku, kang mangkono ruweté nganti nalika sepisanan dideleng kaya-kaya ana ing kacau-balau, obah kanthi selaras sampurna. Para makhluk swarga padha nggerakaké roda-roda mau. Ruweté lumakuning prakara-prakara manungsa ana ing sangisoring panguwasaning ilahi. Ana ing satengahing pasulayan lan gegerané bangsa-bangsa, Panjenengané kang lenggah ing dhuwuré para kerub isih nuntun urusan-urusan bumi iki. Marang saben bangsa lan saben wong, Gusti Allah wus nemtokaké papané ana ing rancangan agung Panjenengané. Ing dina iki manungsa lan bangsa-bangsa, miturut pilihane dhéwé, lagi nemtokaké nasibé, lan Gusti Allah ngungkuli kabèh iku kanggo kasampurnaning karsa-karsané.”

> “The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

> “Pamedhar wangsit-wangsit kang wus kaparingaké déning Sang AKU IKI ana ing Sabdanipun maringi weruh marang kita ana ing ngendi papan kita sajroning runtutaning jaman-jaman. Sakabèhé kang wis diramalaké déning pamedhar wangsit nganti tekan wektu sapunika wus kacathet ana ing lembar-lembaring sajarah, lan sakabèhé kang isih bakal kalakon bakal kaleksanan miturut runtutanipun.”

> “The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Tetenger-tetengering jaman nyatakaké yèn kita lagi ngadeg ana ing ambang prastawa-prastawa gedhé lan nggegirisi. Kabèh sing ana ing jagad kita lagi gonjang-ganjing. Sang Juruwilujeng wus medhar wangsit bab prastawa-prastawa sing bakal ndhisiki rawuhé: ‘Kowé bakal krungu bab perang lan pawartaning perang.... Bangsa bakal nglawan bangsa, lan karajan nglawan karajan; lan bakal ana paceklik, pageblug, lan lindhu ana ing manéka papan.’ Matius 24:6, 7. Para pangwasa lan negarawan padha mangertèni yèn ana sawijining prakara kang gedhé lan nemtokaké bakal kalakon—yèn jagad iki lagi ana ing pinggir krisis kang ngedab-edabi.”

> “The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

> “Kitab Suci, lan namung Kitab Suci piyambak, maringi pandhangan kang bener babagan prastawa-prastawa sing wis nguncalake ayang-ayange ing ngarep, dene swaraning panyedhakané njalari bumi gumeter lan atiné manungsa padha lemes merga wedi. ‘Lah, Pangéran badhé ngasoraké bumi lan ndadosaké dadi sepi, lan Panjenengané badhé mbengkongaké lumahingé sarta nyebaraké para pedunungé.’ ‘Amarga wong-wong mau wis nerak angger-anggering Toret, nglanggar pranatan-pranatan, lan ngrusak prejanjian kang langgeng. Mulane ipat-ipat nguntal bumi, lan para pedunungé nandhang sangsara marga saka kaluputané.’ Yesaya 24:1, 5, 6, RSV.”

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

> “‘Adhuh! awit dina iku gedhé, nganti ora ana sing padha kaya iku: iku malah mangsané kasusahané Yakub; nanging dhèwèké bakal kaslametaké metu saka ing kono.’ Yeremia 30:7.

> “’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

> “Amarga sira wus ndadèkaké Pangéran, kang dadi pangungsèning kawula, ya iku Kang Mahaluhur, dadi padununganira; ora bakal ana piala tumiba marang sira, lan ora bakal ana pageblug nyedhaki padununganira.” Jabur 91:9, 10.

> “God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

> “Gusti Allah ora bakal ngecewakaké pasamuwané ing wektu bebayané kang paling gedhé. Panjenengané wis janji bakal maringi pitulungan. Prinsip-prinsip kratoning Panjenengané bakal diajèni déning kabèh wong ing sangisoring srengéngé.” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“Pakeliran ruweting prastawa-prastawa manungsa” iku kang dilambangaké déning roda-roda kang silih nyabrang ing sajroning wahyu Ézékiel bab Papan Ingkang Mahasuci, nalika mangsaning panyegelan. Prastawa-prastawa iku ana ing sangisoré pangwasaning Allah, awit prastawa-prastawa iku minangka kasampurnaning kabèh wahyu ing Sabdaning Allah, kang nemokaké akibaté kang pungkasan lan sampurna ing mangsaning panyegelan. Ana sawijining “swara” kang nandhani “krisis agung kang ngedab-edabi” kang “donya wis ana ing pinggiring” kasadharané. “Swara” iku njalari “bumi gonjang-ganjing lan atiné manungsa dadi sayah merga wedi.” Loro-loroné, yaiku gonjang-ganjingé bumi lan ndadèkaké atiné manungsa dadi sayah merga wedi, minangka pralambang saka swaraning Trumpèt kapitu lan kang pungkasan, yaiku bilai kang katelu.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Nggugah murkaning bangsa-bangsa déning Islam saka bilai katelu iku kados wong wadon ingkang sami ngraosaken pejahiran, mila nggambaraken sawijining krisis ingkang saya mundhak lan saya ngrembaka. Krisis ingkang saya ngrembaka punika wiwit ing tanggal 11 September 2001; lan ing tanggal 7 Oktober 2023, lara pejahiran ingkang langkung nggegirisi salajengipun tumiba, lan amargi Sabdaning Allah boten nate gagal, lara pejahiran salajengipun badhé enggal rawuh, lan punika badhé langkung ngrusak malih. Menapa panjenengan taksih gesang wonten ing sawijining kitha?

We will continue this study in the next article.

Kita bakal nerusaké panaliten iki ing artikel sabanjuré.

> “To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

> “Kanggo nabi, rodha ing sajroning rodha, wujud makhluk-makhluk urip kang gegandhèngan karo iku kabèh, katingal ruwet lan ora bisa katrangan. Nanging tanganing Kawicaksanan Tanpa Wates katon ana ing antaraning rodha-rodha iku, lan tatanan kang sampurna iku dadi asil saka pakaryané. Saben rodha, kang katuntun déning tangané Allah, tumindak ing karukunan kang sampurna karo saben rodha liyané. Aku wis katuduhaké yèn piranti-piranti manungsa gampang kabujuk kanggo ngupaya kakuwasan kang kakehan lan nyoba ngendhalèkaké pakaryan iku déwé. Wong-wong iku nyingkiraké Pangéran Allah, Sang Mahakarya, kakehan saka cara-cara lan rancangan-rancangané, lan ora masrahaké marang Panjenengané samubarang kabèh kang magepokan karo majuné pakaryan iku. Aja ana wong siji waé, sanadyan mung sawetawis mangsa, ngira yèn dhèwèké bisa ngatur prakara-prakara kang dadi kagungané Sang AKU ANA. Allah, ing panguwasané, lagi nyawisaké dalan supaya pakaryan iku bisa katindakaké déning para agèn manungsa. Mulané, saben wong muga ngadeg ana ing papaning kuwajibané, nindakaké pérané kanggo wektu iki lan mangertia yèn Allah iku Gurué.” Testimonies, volume 9, 259.

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