Article

# The Book of Daniel - Number Forty-Eight

Kitab Daniel - Nomer Patang Puluh Wolu

Unveiling Prophecy: The Significance of Habakkuk’s Vision, Two Tables, and the Mystery of the Daily in Biblical Interpretation

Mbedhah Wangsit: Pentinge Pamedharan Habakuk, Rong Loh, lan Misteri Babagan “Saben Dina” ing Tafsir Kitab Suci

Author

Jeff Pippenger

Published

January 12, 2024

Formats

PDF
Word

The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Tambahing kawruh kang dipralambangaké déning wahyu bab Kali Ulai iku, ing pungkasané, iku sing katulisa ana ing loro papané Habakuk.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Kaselak karo pamedhar wangsit-wangsit sing wis dianggep déning wong-wong mau minangka kang tumrap marang wektu rawuhipun kaping kalih, ana piwulang kang mirunggan disalarasake karo kahananing wong-wong mau kang kebak rasa ora mesthi lan pangajab kang tegang, sarta nyurung wong-wong mau supaya ngentosi kanthi sabar ana ing pracaya, manawa apa kang saiki isih peteng tumrap pangretinipun, ing wektune bakal kawedhar kanthi cetha.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> “Ing antaraning ramalan-ramalan mau ana uga ramalan ing Habakkuk 2:1–4: ‘Aku bakal ngadeg ana ing pangawasanku, lan mapan ana ing menara, lan bakal waspada kanggo ndeleng apa kang bakal dingandikakake Panjenengane marang aku, lan apa kang bakal dakwangsuli nalika aku ditegur. Lan Sang Yehuwah mangsuli aku, sarta ngandika: Tulisna wahyu iku, lan gawea cetha ana ing papan-papan, supaya wong kang maca iku bisa mlayu. Amarga wahyu iku isih kanggo wektu kang wus katetepake, nanging ing wekasan bakal ngandika, lan ora bakal goroh: sanadyan kaya-kaya suwe tekane, entenana; amarga mesthi bakal kalakon, ora bakal kendhat. Lah, jiwane wong kang kumalungkung iku ora lurus ana ing jerone: nanging wong mursid bakal urip marga saka pracayane.’”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> “Wiwit taun 1842 pituduh sing kaparingake ana ing wangsit iki supaya ‘nulis sesanti iku lan njlentrehake kanthi cetha ana ing papan-papan, supaya wong kang maca bisa mlayu,’ wis nuwuhake ing Charles Fitch gagasan kanggo nyawisake sawijining bagan wangsit guna nggambarake sesanti-sesanti ing kitab Daniel lan Wahyu. Penerbitan bagan iki dianggep minangka panggenapaning dhawuh sing kaparingake lumantar Habakuk. Nanging nalika iku ora ana wong kang nyumurupi manawa ana sawijining tundha kang katon ing kaleksananing sesanti mau—yaiku sawijining mangsa ngenteni—uga dipratelakake ana ing wangsit sing padha. Sawisé kuciwa mau, ayat Kitab Suci iki katon banget wigatine: ‘Sesanti iku isih kanggo wektu kang wus katetepake, nanging ing pungkasané bakal ngandika, lan ora bakal goroh: sanadyan kaya-kaya tundha, tetepa ngenteni; marga temenan bakal kelakon, lan ora bakal tundha…. Wong mursid bakal urip marga saka pracayané.’ The Great Controversy, 391, 392.”

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Kalih lempengé Habakuk punika, miturut sipat kenabianipun, kalih seksi. Miturut Kitab Suci, kalih seksi kedah dipun-gandhèngaken supados netepaken kayektèn.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.

> Nanging manawa panjenengané ora kersa ngrungokaké kowé, gawanen siji utawa loro manèh bebarengan karo kowé, supaya kanthi tutuké loro utawa telu seksi saben tembung bisa katetepaké. Matius 18:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Nalika loro tabelé Habakuk (bagan para perintis taun 1843 lan 1850) ditumpangtindihaké siji lan sijiné, tabel-tabel mau netepaké bebener-bebener sing dadi permata ing impèné Miller. Kasalahan taun 1843, sing kaandharaké ana ing tabel kapisan, nalika ditumpangtindihaké karo tabel kapindho, netepaké wektu tundhané wahyu iku. Miller (juru pengawas simbolis saka sajarah iku) takon apa sing kudu diucapaké déning dhèwèké sajroning pasulayan ing sajarahé.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Aku bakal ngadeg ana ing pangawasanku, lan mapan ana ing menara, lan aku bakal ngati-ati supaya weruh apa kang bakal Panjenengane ngandika marang aku, lan apa kang bakal dakwangsuli nalika aku dipitulungi. Habakkuk 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Pangeran maringi pitutur marang Miller supaya nyerat wahyu punika, lan ing sajroning impenipun piyambakipun nyelehake peti ingkang ngemot wahyu punika ing sadhuwuring meja ing tengahing kamare.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Lan Pangéran mangsuli marang aku, sarta ngandika, Tulisen wahyu iku, lan cethakna ana ing loh-loh, supaya wong kang maca iku bisa lumayu. Habakkuk 2:2.

The tables then identify the tarrying time and the first disappointment.

Tabel-tabel iku banjur nandhani wektu tundha lan kuciwa kang kapisan.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Amarga wahyu iku isih tumrap wektu kang wus katetepaké; nanging ing wekasané bakal medhar, lan ora bakal goroh: sanadyan katon kaya telat, tetepa nganti; awit mesthi bakal kelakon, ora bakal telat. Habakkuk 2:3.

The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.

Proses pangujian telung tataran sing kawujud amarga tambahing kawruh (permata-permata Miller) banjur dipralambangaké.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Lah, nyawané kang kumingsun iku ora lurus ana ing jeroné: nanging wong mursid bakal urip marga saka pracayané. Habakuk 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Rong golongan wong kang padha nyembah iku bakal kawedhar lumantar prosès panggènan paukuman ing Daniel bab rolas.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Panjenengané banjur ngandika, “Lungaa, Dhanièl, awit tembung-tembung iki isih katutup lan kasegel nganti tekan wekasaning jaman. Akeh wong bakal disucekaké, diputihaké, lan diuji; nanging para wong duraka bakal tumindak duraka; lan ora ana siji waé saka para wong duraka kang bakal mangerti; nanging para wong wicaksana bakal mangerti.” Daniel 12:9, 10.

The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

Wong-wong wicaksana ing kitab Daniel iku padha karo para prawan wicaksana ing Matius pasal rong puluh lima, kang kabeneraké déning pracaya; lan wong-wong duraka iku padha karo para prawan bodho, kang kajunjung déning gumunggung. Ing pungkasané impèné Miller, permata-permata iku nglambangaké lenga ing pasemon bab sepuluh prawan, yaiku pesen iku.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> “Gusti Allah kaaibaké nalika kita ora nampani pawarta-pawarta kang Panjenengané kirim marang kita. Mangkono kita nampik lenga emas kang badhé Panjenengané curahaké menyang jiwa kita supaya bisa diparingaké marang wong-wong kang ana ing pepeteng. Nalika swara panggilan bakal teka, ‘Lah, pangantèn lanang teka; metua kowe kanggo nemoni dheweke,’ wong-wong kang ora nampa lenga suci, kang ora ngugemi sih-rahmaté Kristus ing sajroning atiné, bakal nemokaké, kaya para prawan gemblung, yèn wong-wong mau ora siyap nemoni Gustiné. Ing sajroné awaké dhéwé, wong-wong mau ora nduwèni daya kanggo oleh lenga iku, lan uripé dadi rusak.” Review and Herald, 20 Juli 1897.

The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Padhangé permata-permatané Miller ing dina-dina pungkasan bakal sumunar ping sepuluh luwih cemerlang, lan becik angka sepuluh uga padhang iku minangka pralambang sawijining ujian. Ing dina-dina pungkasan, kang digambarake ing pérangan pungkasan saka impèné Miller, padhangé bebener kang kaaturaké ana ing papan-papané Habakuk ngasilaké sawijining pesen pangujian, kang ing pasemon babagan sepuluh prawan iku digambarake minangka pesen Pambengok Tengah Wengi. Proses pangujian iku minangka pangulangan saka proses pangujian ing sajarah Millerite, awit pasemon babagan sepuluh prawan iku kaulang nganti tekan saben aksara ing dina-dina pungkasan.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Aku asring diarahake marang pasemon bab sepuluh prawan, kang lima ana kang wicaksana, lan lima bodho. Pasemon iki wus katindakaké lan bakal katindakaké nganti ing saben rinciyané, awit pasemon iki nduwèni tetrapan kang mirunggan tumrap jaman iki, lan, kaya pekabaran malaékat katelu, wis katindakaké lan bakal tetep dadi kayektèn saiki nganti pungkasaning jaman.” Review and Herald, August 19, 1890.

Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.

Sepuluh iku pralambanging sawijining panggodhèn, lan ing pungkasaning sepuluh dina, Daniel lan telu kancané kang pinilih katon luwih endah lan luwih lemu tinimbang wong-wong kang padha mangan pangananing Babilon. Wong-wong gumunggung kang dipratelakaké ing Habakuk, kang urip manut praduga lan dudu kanthi pracaya, ngrembakakaké wataking Babilon. Ing sajarah Millerite, wong-wong mau dadi para putri Babilon, lan ing Habakuk, ciri-ciri profetik kapapaan kang dipigunakaké kanggo ngenali wataking wong-wong kang milih ora urip kanthi pracaya.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Lah, nyawané wong kang ngluhuraké awaké dhéwé iku ora jejeg ana ing jeroné: nanging wong mursid bakal urip marga saka pitadosé. Malah uga, marga déné dhèwèké nerak déning anggur, iku wong gumunggung, ora gelem meneng ana ing omahé, kang ngembakaké pepénginané kaya naraka, lan kaya pati, sarta ora bisa marem, nanging nglumpukaké marang awaké dhéwé sakehing bangsa, lan numpuk marang awaké dhéwé sakehing umat: Apa ora kabèh iki bakal ngucapaké pasemon marang dhèwèké, lan unen-unen panyendhu marang dhèwèké, sarta kandha, Bilai tumrap wong kang nambahi apa kang dudu duwèké! nganti kapan? lan tumrap wong kang mbebani awaké dhéwé nganggo lempung kandel! Apa ora bakal dumadakan tangi wong-wong kang bakal nyakot kowé, lan tangi wong-wong kang bakal ngganggu kowé, lan kowé bakal dadi jarahan tumrap wong-wong mau? Awit kowé wis ngrampasi akèh bangsa, kabèh turahaning para bangsa bakal ngrampasi kowé; marga saka getihing manungsa, lan marga saka panganiaya marang nagara, marang kutha, lan marang sakehé wong kang manggon ana ing kono. Habakkuk 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Proses panggodhogan sing katindakaké marang para prawan ing Matius rong puluh lima ngasilaké sawijing golongan para panyembah, sing wus ngrembakaaké wataké ratu ing sisih lor (kepausan), kang uga dadi kakuwasan sing “ngrusak akèh bangsa.” Kakuwasan kapausan iku kang dumadakan kena cokotan, kaya déné Izebel dipangan déning asu.

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Mangkene pangandikané Pangéran: Lah, ana sawijining bangsa teka saka nagara sisih lor, lan ana bangsa gedhé bakal katangèkaké saka pucuk-pucuking bumi. Wong-wong iku bakal nyekel gandhéwa lan tumbak; padha kejem, lan ora nduwèni welas asih; swarané nggero kaya segara; lan padha nunggang jaran, kabèh katata kaya wong-wong kanggo perang nglawan kowé, hé putri Sion. Aku padha wis krungu pawartané bab iku: tangan kita dadi kendho; kasangsaran wis nyekel kita, lan lara, kaya wong wadon kang lagi nglarani. Aja metu menyang pategalan, lan aja mlaku ana ing dalan; awit pedhangé mungsuh lan rasa wedi ana ing sakèhé sakubengé. Hé putri bangsaku, sabukenana bagor, lan gulinga ing awu; tindakna panangisan kaya tumrap anak lanang ontang-anting, kanthi pangadhuh kang pait banget; awit wong kang ngrampog iku bakal ndadak teka nimpa kita. Yeremia 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Loro golongané Habakuk iku ya iku wong-wong sing kabeneraké marga saka pracaya, lan wong-wong sing mangan lan ngombé piwulang-piwulangé Babil. Wong-wong ing dina-dina pungkasan ing impené Miller sing kagambaraké minangka para prawan, salah siji ngrembakakaké wataké Kristus, lan kanthi mangkono nampa segelé Allah, utawa ngrembakakaké wataké kapapaan lan nampa tandha kéwan galak.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Wayahé wis tekan supaya pepadhang kang sejati sumunar ana ing satengahing pepeteng moral. Pesené malaékat katelu wis dikabarké marang jagad, mènèhi pepéling marang manungsa supaya aja nampani tandhané kéwan buas utawa rupané ing bathuké utawa ing tangané. Nampani tandha iki tegesé tekan ing putusan kang padha kaya kang wis ditindakaké déning kéwan buas iku, lan mbéla gagasan-gagasan kang padha, kanthi langsung nentang pangandikané Allah. Bab kabèh wong kang nampani tandha iki, Allah ngandika, ‘Wong iku uga bakal ngombé saka anggur bebenduné Allah, kang diwutahaké tanpa campuran menyang ing tuwunging paukumané; lan dhèwèké bakal disiksa nganggo geni lan belerang ana ing ngarsané para malaékat suci, lan ana ing ngarsané Sang Cempé.’” Review and Herald, July 13, 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Para prawan sing ngunjuk anggur Babil bakal ing tembe pungkasane ngunjuk anggur bebenduning Allah. Ing kitab Yesaya, para wong mendem saka Éfraim mratandhani kemabukan wutané kanthi mbalik-balik tatanan samubarang, lan tumindak iku kudu dianggep minangka “lempunging tukang guci.”

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.

Ngenali “kang saben dina” minangka pralambang Kristus mbalikke kayekten bab “kang saben dina” nganti kosok balene, amarga “kang saben dina” iku pralambang Iblis. Pangenalan Miller manawa “kang saben dina” iku paganisme kagambar kanthi langsung ana ing méja-méjané Habakuk. Panemon Miller tumrap wacana ing Tesalonika, kang ndadèkaké dhèwèké mangertèni manawa paganismelah kang “disingkiraké,” supaya “manungsa dosa” kang lenggah ing padalemané Allah bisa kababar, iku minangka kayekten utama kang dumunung ana ing 2 Tesalonika, pasal loro.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Aku terus maca, lan ora bisa nemokake perkara liya kang ana tembung iku [kang saben dina] kajaba ing Daniel. Banjur aku [kanthi pitulungan konkordansi] njupuk tembung-tembung kang gegandhengan karo iku, ‘mbusak;’ dheweke bakal mbusak kang saben dina; ‘wiwit wektu kang saben dina iku dibusak,’ lan sapiturute. Aku terus maca, lan ngira manawa aku ora bakal nemokake pepadhang tumrap nas iku; pungkasane aku tekan 2 Tesalonika 2:7, 8. ‘Amarga rahasiaing duraka iku wus lumaku; mung wong kang saiki ngalang-alangi iku bakal terus ngalang-alangi, nganti dheweke disingkirake saka dalan, lan banjur si durjana iku bakal kawedhar,’ lan sapiturute. Lan nalika aku wis tekan ing nas iku, aduh, cetha lan mulya banget bebener iku katon! Ana ing kana! Iku lah kang saben dina! Saiki, apa tegesé Paulus kanthi ‘wong kang saiki ngalang-alangi,’ utawa nyegah? Kanthi ‘wong dosa,’ lan ‘si durjana,’ kang katuduh yaiku Kapapaan. Inggih, apa kang ngalang-alangi Kapapaan supaya ora kawedhar? Ya, iku Paganisme; mula, ‘kang saben dina’ mesthi ateges Paganisme.” —William Miller, Second Advent Manual, kaca 66.” Advent Review and Sabbath Herald, 6 Januari 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Tegesé “kang saben dinane” ing Thessalonians, kang dipuntemokaké déning Miller, iku minangka kayektèn utama saking pérangan wacana punika. Nalika Paulus mratélakaké wong-wong kang boten tresna dhateng kayektèn, lan déning sabab punika badhé nampi kasasar ingkang kiyat, mesthi piyambakipun ugi nedahaké sengit dhateng kayektèn ing teges umum; nanging kayektèn ingkang dipunrujuk kanthi langsung ing pérangan punika yaiku kayektèn bilih “kang saben dinane” punika nggambaraken Roma pagan.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Pepadhanging badan iku mripat; mulane manawa mripatmu resik, satembahing badanmu kabèh bakal kapenuhan pepadhang. Nanging manawa mripatmu ala, satembahing badanmu kabèh bakal kapenuhan pepeteng. Mulane manawa pepadhang kang ana ing jeronmu iku pepeteng, gedhene kaya apa ta pepeteng iku! Ora ana wong kang bisa ngabdi marang bendaran loro; amarga mesthi siji bakal disengiti lan sijiné ditresnani; utawa siji bakal dicekel temenan lan sijiné bakal disepelekake. Kowé ora bisa ngabdi marang Gusti Allah lan marang mamon. Matius 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.

Mung ana katresnan marang kayekten, utawa sengit marang kayekten. Ora ana dalan tengah. Panggodha kang kuwat sing tumiba marang para prawan bodho ing Matius selikur lima adhedhasar panolakané marang pepadhang saka permata-permatané Miller kang makili ujian pungkasan. Ujian pungkasané Israèl kuna yaiku ujian kaping sepuluh, lan permata-permatané Miller sumunar kaping sepuluh luwih padhang ing dina-dina pungkasan. Lambang panolakan marang permata-permatané Miller yaiku “the daily,” kang dibalikké déning para wong mendem saka Éfraim ing generasi katelu Adventisme. “The daily” iku lambang satanis saka paganisme. Para wong mendem mau ngenalaké sawijining permata palsu, kang digawa saka Protestantisme murtad, sing netepaké “the daily” minangka lambang Kristus.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Pangerten Miller ngenani permatané diwatesi déning sajarah ing ngendi dhèwèké kawungokaké. Amarga yakin yèn Rawuhipun Kapindho iku kadadéan kenabian sabanjuré, tatu mematikaning kapausan ing taun 1798 mung bisa makili karajan bumi kang kaping papat lan pungkasan ing Daniel loro. Pangerten Miller uga diwatesi ing bab “kang saben dina,” awit paseksèné nyatakake yèn lumantar wahyu dhèwèké dituntun marang sawijining cara pasinaon tartamtu, ing ngendi dhèwèké ngandharaké yèn dhèwèké migunakaké Alkitabé, Cruden’s Concordance, lan maca sawetara koran. Kaputusané kanggo nyinaoni kanthi cara mangkono iku mung dumadakan lumebu ing pikirane.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “Sajroning rolas taun aku dados deist, aku maca sakèhé sajarah sing bisa daktemokaké; nanging saiki aku tresna marang Alkitab. Alkitab mulang bab Gusti Yesus! Nanging isih ana pérangan Alkitab sing akèh banget kang peteng tumrap aku. Ing taun 1818 utawa 19, nalika sesrawungan karo sawijining kanca sing dakparani, lan sing wis naté wanuh karo aku sarta krungu aku guneman nalika aku isih dados deist, dhèwèké takon kanthi cara sing cukup ateges, ‘Apa panemumu ngenani ayat iki lan ayat kuwi?’ ngrujuk marang ayat-ayat lawas sing biyèn taksanggah nalika aku isih deist. Aku mangerti apa sing lagi dikarepaké, banjur mangsuli—Menawa kowé gelem maringi aku wektu, aku bakal kandha apa tegesé. ‘Pira suwéné wektu sing kokbutuhaké?’ Aku ora ngerti, nanging aku bakal ngandhani kowé, wangsulanku, amarga aku ora bisa pracaya manawa Allah wus maringi sawijining wahyu sing ora bisa dingertèni. Mulané aku banjur netepaké ati kanggo nyinaoni Alkitabku, kanthi pracaya manawa aku bisa nemokaké apa sing dimaksud déning Sang Roh Suci. Nanging sanalika aku wus netepaké prakara iki, ana pikiran sing teka marang aku—‘Upama kowé nemu sawijining pérangan sing ora bisa kokmangertèni, apa sing bakal koklakoni?’ Banjur cara nyinaoni Alkitab iki teka ing pikiranku:—Aku bakal njupuk tembung-tembung saka pérangan-pérangan kuwi, lan nlusuri liwat saindhenging Alkitab, sarta kanthi cara iki nemokaké tegesé. Aku nduwèni Cruden’s Concordance, sing miturut pamikiranku iku sing paling becik ing donya; mula aku njupuk buku iku lan Alkitabku, banjur lungguh ing méjaku, lan ora maca apa-apa liyané, kajaba sethithik koran, amarga aku wus mantep arep ngerti apa sing dimaksud déning Alkitabku. Apollos Hale, The Second Advent Manual, 65.

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Permata-permatané Miller ora mung dingertèni lumantar cara panalitèné, nanging uga lumantar wahyu langsung saka Gusti Allah.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Allah ngutus malaékat-Nya kanggo makarya ing sajroning ati sawijining tani sing durung pracaya marang Kitab Suci, supaya nuntun dheweke nggolèki pamedharan-pamedharan nabi. Malaékat-malaékat Allah bola-bali ngunjungi wong pinilih iku, kanggo nuntun pikirane lan mbukak marang pangertèné pamedharan-pamedharan nabi sing tansah dadi peteng tumrap umat Allah. Wiwitaning rentengan bebener kaparingaké marang dheweke, lan dheweke dituntun terus nggolèki sesambungan demi sesambungan, nganti dheweke nyawang Sabda Allah kanthi gumun lan pakurmatan. Ing kono dheweke weruh sawijining rentengan bebener kang sampurna. Sabda sing biyèn dianggep ora kaparingi ilham déning dheweke iku saiki kabuka ana ing ngarepé pandelengé kanthi kaéndahan lan kamulyanipun. Dheweke weruh yèn siji péranganing Kitab Suci nerangaké pérangan liyané, lan nalika siji ayat katutup tumrap pangertèné, dheweke nemu ing pérangan liya saka Sabda iku apa sing nerangaké. Dheweke ngajèni Sabda Allah kang suci kanthi kabungahan lan kanthi pakurmatan tuwin rasa wedi suci kang paling jero.” Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Nalika Sister White nyatakaké yèn “Gusti Allah ngutus malaékaté” marang Miller, pranyata iku nuduhaké yèn Gabriel iku malaékat sing diutus marang Miller, awit “malaékaté” iku sawijining sesebutan sing dipasrahaké marang Gabriel.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Pangandikaning malaékat, ‘Aku iki Gabriel, kang ngadeg ana ing ngarsané Allah,’ nedahaké yèn dhèwèké ngasta kalenggahan kang pinunjul banget ing plataraning swarga. Nalika dhèwèké rawuh nggawa pawarta marang Daniel, dhèwèké ngandika, ‘Ora ana siji waé kang nyekel bebarengan karo aku ing prakara-prakara iki, kajaba Mikhaèl [Kristus], Pangéranira.’ Daniel 10:21. Bab Gabriel, Sang Juru Slamet ngandika ing Wahyu, yèn ‘Panjenengané ngutus lan maringi pratandha lumantar malaékaté marang abdiné, yaiku Yohanes.’ Wahyu 1:1.” The Desire of Ages, 99.

Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”

Gabriel lan para malaékat liyané diutus kanggo nuntun pamikirané Miller lan “mbikak marang pangertèné ramalan-ramalan sing sadurungé tansah peteng tumrap umat Allah.” Pesené iku ora mung kawangun lumantar cara panalitèn sing ditindakaké, nanging uga lumantar wahyu ilahi. Cara dhéwé sing dipigunakaké kanggo nyinau Alkitab wis katandur ing sajroning pikirane. Nalika Allah ndadèkaké kayektèn tekan ing pikiran kita, iku minangka wahyu ilahi, béda karo tekaning kayektèn lumantar prosès mbagi Alkitab kanthi bener. Miller nindakaké kalorone, nanging wahyu ilahi kudu dadi pérangan saka carané Miller tekan marang pangerten bab “kang saben dina.”

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”

Miller mesthi ora bakal ngerteni osilasi gender ing Daniel bab wolu, ayat sanga nganti rolas, amarga kang diduwèni mung Kitab Suci lan sawijining konkordansi kang tanpa informasi apa waé ngenani basa-basa Alkitab. Dheweke ora bakal weruh bédané antara “sur” lan “rum,” kang loro-loroné padha diterjemahaké dadi “take away.” Dheweke uga ora bakal weruh bédané antara “miqdash” lan “qodesh,” kang loro-loroné padha diterjemahaké dadi “sanctuary.”

He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Panjenengané mesthi ora bakal weruh kayektèn saka tembung “tamid” kang kapanggih kaping satus papat ing Kitab Suci. Kayektèn kang ora bisa dideleng déning panjenengané (lan uga iku kayektèn kang pancèn wis dideleng déning panjenengané), yaiku menawa saka satus papat panganggoné tembung Ibrani “tamid” ing Kitab Suci, mung ana ing kitab Daniel tembung Ibrani “tamid” iku dienggo minangka aran. “Tamid” iku tembung Ibrani kang tegesé “terus-menerus”, lan ing kitab Daniel diterjemahaké dadi “kang saben dina”.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”

Mung ana ing kitab Daniel tembung iku dienggo minangka tembung aran, lan sangang puluh sanga kaping liyane dienggo minangka tembung katerangan. Awit saka iku, nalika para juru nerjemah Kitab Suci King James ngadhepi kasunyatan manawa Daniel migunakaké tembung iku kaping lima minangka tembung aran, déné kabèh panulis Kitab Suci liyane migunakaké tembung iku sangang puluh sanga kaping minangka tembung katerangan, wong-wong mau kapeksa déning boboting bukti kanggo mbeneraké panganggoné Daniel marang tembung iku minangka tembung aran. Supaya bisa mbeneraké Daniel, wong-wong mau nambahaké tembung “kurban” marang Tembung mau, lan kanthi mangkono ngowahi tembung aran dadi tembung katerangan. Banjur, supaya bisa mbeneraké para juru nerjemah iku, Ellen White kaparingi ilham kanggo nyathet yèn dheweke, “nyumurupi gegayutan karo ‘Daily,’ manawa tembung ‘sacrifice’ iku ditambahi déning kawicaksanan manungsa, lan ora kalebu ing naskahé; lan manawa Gusti maringi pamawas kang bener bab iku marang wong-wong sing nglairaké sesambat bab jam pangadilan.”

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Miturut paseksèné dhéwé, Miller lagi ngupaya mangertèni “kang saben dina,” sing pungkasane dimangertèni déning dhèwèké ing 2 Tesalonika. Nanging uga, miturut paseksèné dhéwé, nalika ngupaya mangertèni sawijining tembung, dhèwèké bakal nimbang saben panggonan ing ngendi tembung iku dipigunakaké, lan tembung iku dipigunakaké sangang puluh sanga kaping liyané ing Alkitab. Nanging paseksèné bab “kang saben dina” iku, dhèwèké kandha yèn dhèwèké ora nemokaké ing panggonan liya kejaba mung ing kitab Daniel, nalika dhèwèké ngandika, “Aku terus maca, lan ora bisa nemokaké kedadéan liya ing ngendi iku [kang saben dina] katemu, kejaba ing Daniel.” Miller katuntun marang permata-permata iku ora mung déning cara pasinané piyambak, nanging uga déning wahyu ilahi sing diparingaké marang dhèwèké lumantar paladosané para malaékat.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.

Mulané pangertèné babagan “kang saben dina” iku bener, nanging winates. Panjenengané ora bisa mangertèni yèn saka limang kaping “kang saben dina” kasebut ing kitab Daniel, salah siji saka telu kaping nalika “kang saben dina” iku “dicopot,” nduwèni teges sing béda tinimbang loro kaping liyané. Ing siji kaping, “kang saben dina” digunakaké bebarengan karo tembung Ibrani “rum”, lan ing loro kaping liyané digunakaké bebarengan karo tembung Ibrani “sur”. Kaloro tembung kasebut padha diterjemahaké minangka “dicopot”, nanging “rum” ing Daniel pasal wolu ayat sewelas tegesé “diangkat munggah lan diluhuraké”, déné ing pasal sewelas ayat telung puluh siji, lan pasal rolas ayat sewelas, tembung “sur” tegesé “disingkiraké”.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Para teolog sing mangan lan ngunjuk panganan Babil, mbantah manawa manawa sira mbusak sawijining prakara utawa kapan sira ngunggahaké sawijining prakara, kekaroné padha makili sawijining jinis panyingkiran, mula loro tembung iku kudu dimangertèni minangka nduwèni teges kang padha. Wong-wong mau mbantah manawa telu kaping “the daily,” iku “taken away” tansah ateges nyingkiraké, lan kanthi mangkono, wong-wong mau netepaké manawa Daniel sembrana ing pamilihing tembung. Wong-wong mau ora ngucapaké mangkono kanthi blaka, nanging lumantar inferènsi wong-wong mau mulang manawa Daniel kuduné migunakaké tembung “sur” ing katelu kalanggènan iku, awit miturut para teolog iku, dhèwèké mesthiné ngersakaké prakara kang padha saben-saben “the daily” iku “taken away.”

They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.

Padha uga nindakaké bab kang padha tumrap tembung “miqdash” lan “qodesh,” kang loro-loroné diterjemahaké dadi “papan suci,” ing ayat sewelas nganti patbelas saka pasal wolu. Ing saben panyebutan “papan suci” ing patang ayat mau, padha negesaké yèn kabèh iku makili papan suciné Allah. Kanthi panyimpulan manèh, Daniel kuduné mung migunakaké “qodesh” ing kabèh telung panyebutan kuwi, lan ora migunakaké “miqdash” ing ayat sewelas. Miller mesthi ora bakal mangertèni bédané tembung-tembung mau, nanging para teolog modhèren mangertèni, lan nalika padha mangertèni, padha negesaké yèn ora ana bédané sing kena diakoni. Nanging Miller, sing ora mangertèni bédané antarane tembung-tembung mau, malah tekan marang pangerten kang kosok baliné karo para teolog modhèren.

The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Kasunyatané, Daniel iku sawijining panulis kang banget tliti, kang mangerti basa Ibrani lan dianggep kaping sepuluh luwih pinter tinimbang sakèhé wong wicaksana liyané ing Babil, yaiku wong-wong kang pancèn pinter miturut ukuran masarakaté dhéwé. Manawa ana wong sing ngerti panganggoné basa Ibrani kanthi trep, lan kepriyé kuduné basa iku dipratélakaké kanthi bener ing sajarah tartamtu mau, wong iku ya Daniel. Manawa Daniel migunakaké tembung-tembung kang béda, kuwi amarga tembung-tembung mau pancèn dimaksudaké kanggo ngandhut teges kang béda, kang kanthi sengaja arep dipratélakaké déning dhèwèké. Nalika panganggoné Daniel kang mligi tumrap tembung-tembung sing dijarwakaké dadi “papan suci” utawa dadi “ngilangi” diakoni, tembung-tembung mau negesaké pangerten Miller babagan “sing saben dina,” kang diweruhi déning Miller ana ing pérangan ayat iku dhéwé, ing ngendi Paulus netepaké yèn wong-wong kang sengit marang kayektèn wis katetepaké nampa panyesatan kang rosa.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Wong-wong sing sengit marang kayektèn lan pracaya marang goroh kang nuwuhaké pepéngin kang banget kuwat, uga dilambangaké minangka para wong mendem saka Éfraim, kang kagolong dadi rong golongan. Golongan siji yaiku para pamimpin kang sinau, lan golongan sijiné manèh yaiku umat awam kang ora sinau, kang mung gelem ngrungokaké apa kang diwulangaké déning para wong sinau mau. Wong-wong iku yaiku wong-wong sing ndhelik ana ing sangisoré goroh, lan sing gawé prejanjian karo pati. Wong-wong iku yaiku wong-wong kang nyawané kaunggahaké ing Habakuk loro, lan wong-wong iku yaiku para prawan bodho ing Matius rong puluh lima. Wong-wong iku yaiku wong-wong sing nampik kayektèn-kayektèn dhasar saka impèné Miller, kang sumorot ping sepuluh luwih padhang ing wekasané (nglambangaké ujian kaping sepuluh lan pungkasan tumrap Israèl modhèren), kaya kang dilambangaké déning ujian kaping sepuluh lan pungkasan tumrap Israèl kuna.

We will continue this study in the next article.

Kita badhé nglajengaken panaliten punika wonten ing artikel salajengipun.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

> Lan Sang Yehuwah ngandika marang Musa, “Pira suwéné umat iki arep nyenyamah Aku? Lan pira suwéné manèh wong-wong iki ora precaya marang Aku, sawisé sakehé pratandha kang wus Dakpirsakaké ana ing tengahé? Aku bakal nggebag wong-wong iki kalawan pageblug, lan bakal nyirnakaké warisané, sarta saka kowé Aku bakal ndadèkaké bangsa kang luwih gedhé lan luwih rosa tinimbang wong-wong iki.” Nanging Musa matur marang Sang Yehuwah, “Temah wong Mesir bakal krungu bab iku, awit Paduka sampun ngirid umat punika medal saking satengahing wong-wong mau kalawan pangwaos Paduka. Lan wong-wong mau bakal nyaritakaké marang para pandhudhuking nagara iki; awit wong-wong iku sampun krungu bilih Paduka, dhuh Yehuwah, wonten ing satengahing umat punika, bilih Paduka, dhuh Yehuwah, katingal pasuryan lawan pasuryan, lan méga Paduka ngadeg ing sandhuwuré wong-wong mau, sarta Paduka lumampah wonten ing ngarepé wong-wong mau, ing wayah awan lumantar tugu méga, lan ing wayah bengi lumantar tugu geni. Saiki manawa Paduka matèni umat iki kabèh kaya wong siji, temah para bangsa kang wis krungu kawentar Paduka bakal padha matur mangkéné: Amarga Sang Yehuwah ora kwasa nglebokaké umat iki menyang nagara kang wus Diprasetyakaké marang wong-wong mau, mulané Panjenengané matèni wong-wong mau ana ing ara-ara samun. Saiki, kawula nyuwun, mugi pangwaosing Gusti kawula kaluhuraké, kaya ingkang sampun Paduka ngandikakaké, mangkéné: Sang Yehuwah iku dawa sabaré lan ageng sih-kadarmané, ngapunteni piala lan panerak, nanging ora pisan-pisan mbébasaké wong kang kaluputan; Panjenengané ngunjukaké pialaning para bapa marang anak-anaké tekan turun katelu lan kaping papat. Kawula nyuwun, mugi Paduka ngapunteni pialaning umat punika manut agenging sih-kadarman Paduka, kaya Paduka sampun ngapunteni umat punika wiwit saka Mesir dumugi sapunika.” Lan Sang Yehuwah ngandika, “Aku wus ngapunteni manut pangucapmu. Nanging satemen-temené demi kauripan-Ku, sakabèhé bumi bakal kaekebak kalawan kamulyaning Sang Yehuwah. Awit sakehé wong kang wus weruh kamulyan-Ku lan kaélokan-kaélokan-Ku kang Daklakoni ana ing Mesir lan ing ara-ara samun, nanging saiki wus nyoba Aku nganti ping sapuluh lan ora ngrungokaké swara-Ku; satemené wong-wong mau ora bakal weruh nagara kang wus Dakprasetyakaké marang para leluhuré, mangkono uga ora ana siji waé saka wong-wong kang nyenyamah Aku bakal weruh iku. Nanging abdining-Ku Kaleb, awit dhèwèké kagungan roh kang béda lan wus manut marang Aku kanthi sampurna, dhèwèké bakal Daklebokaké menyang nagara kang wus diambahé; lan turuné bakal ndarbeni iku.” Cacahing Yosua 14:11–24.

Back to Articles