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# The Book of Daniel - Number Twenty-Three

Kitab Daniel - Nomer Rong Puluh Telu

The Scornful Men

Para Priya Sing Ngguyu Sinis

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Sadhérék White nedahaké bilih nalika gedhong-gedhong ageng ing Kutha New York dirubuhaké, Wahyu pasal wolulas, ayat satunggal dumugi tigang, badhé kaleksanan.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Sawisé iku aku weruh malaékat liyané tumurun saka swarga, kagungan pangwasa gedhé; lan bumi padhang déning kamulyané. Lan dheweke nguwuh kanthi rosa kalawan swara banter, pangandikané: Babil gedhé wis rubuh, wis rubuh, lan wus dadi papan panggonané dhemit-dhemit, lan kubengé sakehing roh najis, lan kurungané sakehing manuk najis lan nistha. Amarga sakehing bangsa wis ngombé anggur bebenduné sundhalé, lan para ratu ing bumi wis laku sundhal kalawan dheweke, lan para sudagar ing bumi wus dadi sugih awit saka kaluwihaning kemewahané. Wahyu 18:1–3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

Ing tanggal 11 September 2001, para “raja” ing bumi wus padha laku jina karo gréja Roma. Sawisé Perang Donya II, Présidhèn Harry S. Truman, kaping pisanan, ing taun 1951, ngangkat sawijining duta besar tumuju Vatikan. Upayané kanggo mbangun sesambungan pulitik karo kapapaan ditampik kanthi tegas déning Kongres Amerika Sarékat, nanging ora mangkono nalika pirang-pirang dasawarsa sawisé kuwi Présidhèn Ronald Reagan, ing taun 1984, ngangkat sawijining duta besar tumuju Vatikan. Ing taun 2001, kabèh bangsa wus padha laku jina karo Vatikan lumantar netepaké sesambungan diplomatik karo sundel saka Tirus.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Ing tanggal 11 September 2001, kabèh “bangsa” wus padha ngombé anggur bebenduné cabulé. Anggur Babil nglambangaké kabèh warna piwulang palsu kang diprayogakaké déning kepausan, nanging siji rupa anggur kang mligi kacathet ing ayat-ayat iki yaiku anggur bebenduné cabulé. Bebenduné kepausan iku panganiayané marang wong-wong kang ora sarujuk karo dhèwèké. Panjenengané nindakaké panganiaya iku kanthi migunakaké kakuwatan nagara supaya nglakoni pakaryan regedé. Anggur bebenduné iku yaiku botol kasalahané kang mligi, kang nglambangaké tumindak migunakaké nagara marang wong-wong kang dianggep sesat déning dhèwèké.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

Ing sajrone wektu wiwit 11 Agustus 1840 nganti tekan 22 Oktober 1844, Adventisme Millerit, sing wus katimbali metu saka Jaman Peteng, lan sing kapisah saka gréja-gréja Protestan sing nalika semana banjur dadi para putri Roma, banjur dadi sungu Protestan kang sajati ing kéwan bumi sing lagi muncul mau. Pétrus ngenali sipat-sipat para umat Allah sing mentas kapilih mau minangka sawijining bangsa.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Nanging kowé iku bangsa kang kapilih, imamat karajan, bangsa suci, umat kagungané piyambak; supaya kowé martakaké kaluhuran Panjenengané kang wus nimbali kowé metu saka pepeteng menyang pepadhang-É kang nggumunaké: kang biyèn dudu umat, nanging saiki dadi umaté Allah; kang biyèn durung olèh sih-rahmat, nanging saiki wus olèh sih-rahmat. 1 Petrus 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Nganti tanggal 11 September 2001, gréja Advent Hari-Kaping Pitu wis, lan kerep migunakaké struktur pulitik pamaréntahan Amérika Sarékat kanggo nyerang wong-wong sing dianggep sesat. Adoh sadurungé taun 2001, para Adventis wis ngrasuk anggur mirunggané Babil sing nglambangaké panganggoné kakuwasan nagara kanggo nyerang wong-wong sing dianggep sesat.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Efraim iku sawijining pralambang saka pambrontakané Yerobeam lan karajan Israèl sisih lor, lan Yesaya miwiti bab kaping wolulikur kanthi ngarahaké pangandika marang pasamuwan Advent Dina Pitu minangka para wong mendemé Efraim.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Cilaka makuthaning gumunggung, para wong mendem saka Éfraim, kang kaéndahaning kaluhurané iku kembang kang alum, kang dumunung ana ing pucaking lebak-lebak kang subur saka wong-wong kang kasoran déning anggur! Lah, Pangéran kagungan satunggal kang rosa lan santosa, kang kaya prahara udan ès lan badai kang ngrusak, kaya banjir banyu gedhé kang mbrobos; iya iku bakal nguncalaké menyang bumi nganggo tangan. Makuthaning gumunggung, para wong mendem saka Éfraim, bakal diinjak-injak ing sangisoré sikil; lan kaéndahaning kaluhuran, kang ana ing pucaking lebak kang subur, bakal dadi kembang kang alum, lan kaya woh kang cepet mateng sadurungé mangsa panas; kang manawa wong kang ndeleng iku wus mirsani, nalika isih ana ing tangané banjur dipangan entèk. Ing dina iku Pangéraning sarwa tumitah bakal dadi makutha kamulyan lan kuluk kaéndahan tumrap turahané umaté, lan dadi roh pangadilan tumrap wong kang lungguh ing pangadilan, lan dadi kakuwatan tumrap wong-wong kang mbalikaké paprangan tekan gapura. Nanging wong-wong iku uga wus klèru marga saka anggur, lan marga saka ombènan kang kuwat padha kesasar; imam lan nabi padha klèru marga saka ombènan kang kuwat, padha katelèn déning anggur, padha kesasar marga saka ombènan kang kuwat; padha klèru ing wahyu, padha kesandhung ing pangadilan. Awit sakehing méja kebak muntah lan rereged, nganti ora ana panggonan kang resik. Yesaya 28:1–8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Bilai katelu teka ing tanggal 11 September 2001, lan iku tumeka marang “makutha,” kang makili kapemimpinan para “wong mendem saka Éfraim.” Iku ora nyerang markas gréja ing Maryland nganggo pesawat kang kebak bahan bakar, nanging iku nandhani ora bisaé wong-wong mau ngerteni manawa tekané Islam saka bilai katelu iku wiwitaning pekabaran udan pungkasan saka malaékat katelu. Wiwitan saka pekabaran lan pakaryan iku dhéwé, kang diakoni déning wong-wong mau manawa padha wis katangèkaké kanggo martakaké. Wong-wong mau kaidentifikasi ora mung minangka makutha, kang makili kapemimpinan, nanging uga minangka “makutha kasombongan,” mangkono netepaké salah siji saka rong golongan para panyembah kang biyèn lan saiki kawangun ana ing pasulayan ing Habakuk bab loro. Ing tanggal 11 September 2001, para pengawal Habakuk njupuk papané dhéwé-dhéwé ana ing peperangan ing gapura.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Gapura-gapura Yerusalem iku papan ing ngendi sesrawunganing wong-wong Yerusalem kalaksanan. Peperangan ing gapura-gapura iku nggambarake “padebatan” ing pasal sadurunge saka kitab Yesaya, sing diwiwiti ing dina angin wetan (dina Islam). Rong golongan para panyembah ing kitab Habakuk sajroning wacana iku diwakili déning rong makutha. Para wong mendem saka Éfraim, sing ing wektu iku wis nggunakaké kakuwasan nagara kanggo menangaké pawadoningé nglawan wong-wong sing wis padha dianggep sesat, dipadhakaké mungsuh karo makuthané Pangéran sarwa tumitah. Nalika Kristus dipratélakaké minangka Pangéran sarwa tumitah, iku minangka pralambang pakaryané minangka Pemimpining wadyabalané. Peperangan ing gapura iku yaiku peperangan sing dipralambangaké déning padebatan ngenani teologi sing bener lan sing palsu.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Dudu namung para pimpinan General Conference waé sing dipratélakaké minangka para wong mabuké Éfraim, nanging uga para imam (palados pastoral), lan para nabi (para teolog lan para pandhidhik) padha kesasar dalané marga saka ombèn-ombèn kang kuwat. Kaya pangandikané Yesaya ing ayat-ayat pambuka saka pamedharé, iki nuduhaké pasamuwan kabèh.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Pangentèné Yésaya, putrané Amoz, kang didelengé ngenani Yéhuda lan Yérusalèm ing jamané Uzia, Yotam, Ahaz, lan Hizkia, para raja Yéhuda. Rungokna, hé langit, lan pasangna kupingmu, hé bumi; awit Pangéran wis ngandika: Aku wis ngingu lan nggedhèkaké anak-anak, nanging wong-wong mau padha mbrontak marang Aku. Sapi lanang ngerti marang sing duwe, lan kuldi ngerti marang palungan bendarané; nanging Israèl ora ngerti, umatingSun ora nggatèkaké. Adhuh bangsa kang kebak dosa, umat kang kabotan piala, turunane para wong ala, anak-anak kang ngrusak; wong-wong mau wis nilar Pangéran, wis nuwuhaké bebenduning Kang Mahasuci ing Israèl, padha murtad lan mundur. Yagéné kowé isih kudu katempuh paukuman menèh? Kowé bakal saya mbrontak saya nemen; sirah kabèh lara, lan ati kabèh semaput. Yésaya 1:1–5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Bangsa kang dosa iku lara, lan wus ngliwati wektu nalika ana tamba apa bae kang bisa diwènèhaké kanggo ngowahi ati lan pikirane. Yesaya netepaké yèn para wong mendem wus kesasar saka dalan, lan dalan iku déning Yérémia kawastanan “dalan-dalan lawas.” Ing tanggal 11 September 2001, udan pungkasan wiwit tumiba, lan Yérémia netepaké yèn nalika kita lumaku ana ing dalan-dalan lawas, yaiku “dalan” kang saka kono para wong mendem wis kesasar, nalika iku kita nemu katentreman saka sisa udan pungkasan.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Mangkene pangandikané Pangéran, Padha ngadeg ana ing dalan-dalan, lan padha ndeleng, sarta nyuwuna bab dalan-dalan lawas, endi dalan kang becik, lan padha lumakua ana ing kono, temah kowé bakal nemu katentreman kanggo nyawamu. Nanging wong-wong mau padha matur, “Kawula mboten badhé mlaku wonten ing ngriku.” Uga Aku wus netepaké para juru-jaga ana ing antaramu, pangandikan-Ku, “Padha rungokna swarané slomprèt.” Nanging wong-wong mau padha matur, “Kawula mboten badhé ngrungokaken.” Mulané padha rungokna, hé para bangsa, lan mangertia, hé pasamuwan, apa kang ana ing antarané wong-wong mau. Rungokna, hé bumi: lah, Aku bakal ndhatengaké bilai marang bangsa iki, yaiku wohing pamikirané dhéwé, amarga wong-wong mau ora ngrungokaké pangandikan-Ku, lan uga marang angger-anggering-Ku, nanging padha nampik iku. Yeremia 6:16–19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Para wong mendem saka Éfraim wis kesasar ing tanggal 11 September 2001, lan ing taun 1863 wis malih “mundur ke belakang,” nalika padha miwiti proses nyingkiraké “dalan-dalan lawas.” Ing “dalan-dalan lawas” iku katentreman lan kasarasan saka udan pungkasan bisa ditemokaké, lan udan iku wiwit tumiba pas ing wektu nalika “Bilai” diucapaké marang wong-wong mau. “Bilai” katelu saka Islam ora bisa dimangertèni déning mahkota kasombongan Éfraim, awit wong-wong mau saya suwe saya nolak bebener-bebener dhasar sing nandhani peran Islam ing ramalan. Yeremia nedahaké yèn ing wektu iku Pangéran ngedegaké para juru-jaga, yaiku para juru-jagaé Habakuk, lan padha martakaké marang para wong mendem saka Éfraim ing peperangan ana ing gapura-gapura yèn wong-wong mau kudu ngrungokaké swaraning slompret. “Bilai” katelu sing rawuh ing tanggal 11 September 2001 iku yaiku Trompet kapitu.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Yésaya nedahaké manawa, “wong-wong mau kesasar marga saka omben-omben kang kuwat; padha kaliru ing wahyu, padha kesandhung ing pangadilan. Awit sakèhé méja kebak muntah lan rereged, nganti ora ana papan kang resik.” Méja palsu, kang dipralambangaké ing taun 1863, kang nyingkiraké “pitung kaping,” lan mbutuhaké lembar panjlèntrèhan supaya nyarengi, nggambaraké pepadhaning palsu saka loro méja suci kagungané Habakuk; nanging “méja-méja” palsu kang dienggo déning para wong mendem iku kebak muntah, lan padha kaliru ing wahyu. Para juru jaga ing Habakuk lan Yérémia dipréntah supaya, ing pasulayan ngenani métodologi, padha nulis “wahyu” ana ing “méja-méja,” nanging méja-méja palsu kagungané para wong mendem iku nampilaké wahyu kang kliru.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ing papan kang ora ana wahyu, bangsa dadi rusak; nanging sing netepi angger-anggering Toret, begja wong iku. Wulang Bebasan 29:18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Para wong mendem ing Éfraim wis nampik angger-anggering Allah, nanging konteks “pasulayan” iku, yaiku perang ing gapura, yaiku angger-anggering Allah sing sipaté profetik, kaya kang katuduhaké déning metodologi sing ditetepaké ana ing gerakan malaékat kapisan lan katelu. Sawisé latar sing dipasang déning Yésaya ana ing wolung ayat kapisan bab kaping rong puluh wolu, banjur panjenengané ngenali metodologi kang dadi udan pungkasan, lan kanthi cetha mratélakaké manawa para wong mendem iku yaiku “wong-wong sing ngina, kang mréntah” “ing Yerusalem.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Sapa kang bakal diparingi piwulang kawruh déning Panjenengané? lan sapa kang bakal diparingi pangerten bab piwulang? yaiku wong-wong kang wis disapih saka susu, lan wis dipisah saka susu tetek. Amarga pepakon kudu ana ing ndhuwur pepakon, pepakon ana ing ndhuwur pepakon; garis ana ing ndhuwur garis, garis ana ing ndhuwur garis; ana sethithik ing kéné, lan ana sethithik ing kana: Amarga Panjenengané bakal ngandika marang bangsa iki nganggo lambé kang gagap lan nganggo basa liya. Marang wong-wong kang dipangandikani déning Panjenengané, Iki panggonan pangaso, kang nganggo iku kowé bisa marèkaké wong kang kesel supaya padha ngaso; lan iki pangayomaning seger: nanging wong-wong mau ora gelem ngrungokaké. Nanging pangandika Sang Yehuwah tumrap wong-wong mau dadi pepakon ana ing ndhuwur pepakon, pepakon ana ing ndhuwur pepakon; garis ana ing ndhuwur garis, garis ana ing ndhuwur garis; ana sethithik ing kéné, lan ana sethithik ing kana; supaya wong-wong mau lumaku, lan ambruk menyang mburi, lan remuk, lan ketjerat, lan katangkep. Mulané rungokna pangandika Sang Yehuwah, hé para wong kang ngece, kang mrentah bangsa iki kang ana ing Yérusalèm. Amarga kowé wis padha kandha, Kowé wis gawé prejanjian karo pati, lan karo jagading pati kowé wis padha sarujuk; manawa pecut kang banjir kuwi lumaku nembus, iku ora bakal tekan marang kowé: amarga kowé wis ndadèkaké goroh dadi pangungsènmu, lan ing sangisoring cidra kowé ndhelikaké awakmu: Mulané mangkéné pangandikané Pangéran Yehuwah, Lah, Ingsun masang ana ing Sion sawijining watu dadi dhasar, watu kang wis katitah, watu pojok kang aji, dhasar kang kukuh: sapa kang pracaya ora bakal kesusu. Kaadilan uga bakal Sunpasang dadi garis ukuran, lan kabeneran dadi bandhul unting-unting; lan udan ès bakal nyapu sirna pangungsèning goroh, lan banyu bakal nglimputi panggonan pandhelikan. Lan prejanjianmu karo pati bakal dibatalaké, lan sarujukmu karo jagading pati ora bakal tetep; manawa pecut kang banjir kuwi lumaku nembus, temahan kowé bakal kajajah déning iku. Yésaya 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

“Padebatan” ing kéné ditegesi kanthi tembung, “sapa kang bakal diwulang kawruh? lan sapa kang bakal diparingi pangerten bab piwulang?” Tembung “sapa” iku ngarah marang para murid kang bisa dadi panampa, nanging pokok prekarané yaiku mangertèni piwulang, kang iku kawruh. Nalika kitab Daniel kabikak segelé, ana tambahing kawruh, kang nggambarake tambahing pangerten tumrap kayektèn-kayektèné Sabdaning Allah. Tembung “piwulang” tegesé saprangkat kapitayan, asas, piwulang, utawa pranatan kang mbentuk sawijining sistem pamikir utawa sawijining gunggunging kawruh. Kanggo mangertèni “piwulang-piwulang” Kitab Suci, iku mbutuhake sawijining metodologi alkitabiah kanggo mbentuk gunggunging kawruh mau.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Metodologi punika dipunwastani “précept must be upon précept, précept upon précept; line upon line, line upon line; here a little, and there a little.” Metodologi ingkang ngidentifikasi 11 September 2001 minangka rawuhipun “Bilai” kaping tiga dipunlestantunaké adhedhasar nggandhengaken garis kenabian saking “Bilai” kaping pisan kaliyan garis kenabian saking “Bilai” kaping kalih, ingkang maringi kalih seksi tumrap garis “Bilai” kaping tiga. Metodologi punika inggih punika ujining “perdebatan” ingkang ngasilaké kalih golongan para panyembah, awit “pangandikané Pangéran marang wong-wong mau iku précept upon précept, précept upon précept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Lima sandhungané para wong sing nyenyamah kang mrentah Yerusalem, nglambangaké lima prawan bodho. Metodologi punika cetha minangka satunggaling ujian, awit para wong mendem saka Éfraim nampik dalan-dalan lawasé Yérémia, boten purun ngrungokaké pepéling slomprèt para pengawal, ngasilaké méja-méja palsu, lan damel prajanjian kaliyan pati; ing wekdal ingkang sami, tiyang-tiyang ingkang ngagem makuthaning Pangéran sarwa dumadi wonten ing papranganing gapura sami damel prajanjianing gesang.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

Ing tanggal 11 September 2001, udan pungkasan, yaiku katentreman lan kasantosan, wiwit tumiba, lan panyegelan tumrap satus patang puluh papat ewu wiwit kalampahan. Prastawa iku miwiti sawijining pasulayan babagan metodologi para wong mendem saka Éfraim, lan metodologi kang diprayogakaké déning utusan Élia. “Akeh” bakal tiba bebarengan karo para wong mendem iku, nanging sathithik wong kang bakal kapilih yaiku wong-wong kang ngentèni marang Pangéran.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Sebab mangkene pangandikané Pangéran marang aku kalawan astané kang rosa, lan Panjenengané maringi piwulang marang aku supaya aku aja lumaku manut dalané bangsa iki, kanthi pangandika, Aja sira padha ngarani, Pakempalan, marang sakehing wong kang déning bangsa iki diarani, Pakempalan; lan aja sira padha wedi marang apa kang padha diwedèni déning wong-wong mau, lan aja giris. Sucèkna Pangéran sarwa dumadi piyambak; lan muga Panjenengané dadi sing sira wedèni, lan dadi sing gawe girismu. Lan Panjenengané bakal dadi papan kasucèn; nanging uga dadi watu pangganjalan lan parang sandhungan tumrap kaloro brayat Israèl, dadi jerat lan dadi jebakan tumrap para pedunung Yérusalèm. Lan akèh ing antarané wong-wong mau bakal kesandhung, lan bakal tiba, lan bakal remuk, lan bakal kejerat, lan bakal katangkep. Gulungana paseksèn mau, segelana angger-angger ing antarané para sakabatku. Lan aku bakal nganti-anti marang Pangéran, kang ndhelikaké raosé saka brayat Yakub, lan aku bakal ngarep-arep marang Panjenengané. Yesaya 8:8–17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Temenan, Yésaya mesthi sarujuk karo tembung-tembunge dhéwé; mula, wong akèh sing tiba ing pasal wolulikur iku padha karo wong-wong sing tiba ing pasal wolu. Ing pasal wolu kita manggihi yèn tibané wong-wong mau kelakon ing mangsa panyegelan, kang diwiwiti tanggal 11 September 2001. Pepéling ing pasal wolu iku supaya aja lumaku ing “dalan” bangsa iki, amarga wong-wong iki yaiku wong-wong sing nolak lumaku ing dalané Yérémia, yaiku dalan-dalan kuna, ing ngendi pesen udan pungkasan dumunung. Wong-wong sing tiba ing pasal wolu iku yaiku wong-wong sing ngendel marang pasamuwan, kang makili anggur khususé Babil, kang makili sawijining pasamuwan antarané gréja lan nagara kanthi ancas nentang wong-wong sing dianggep sesat. Sing njalari wong-wong mau kesandhung ing pasal wolu iku yaiku watu sandhungan, kang makili penolakan pisanan banget marang kayektèn dhasar ing taun 1863, yaiku “pitu kaping” saka Imamat likur enem, kang ditolak déning para “tukang yasa” ing taun 1863. Ing panolakan iku, wong-wong mau bali marang metodologi Protestan murtad kanggo nolak pesen kang diparingaké déning para malaékat marang William Miller.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

Ing bab kaping rong puluh wolu, panampikan marang watu iku nuwuhake paukuman arupa pecut banjir gedhé, kang dadi pralambang Kitab Suci tumrap tandha kéwan galak sing wiwit ana nalika hukum Minggu ing Amerika Sarékat, banjur nglimputi saindenging jagad. Nalika hukum Minggu iku dumadi, prejanjian sing wis digawé déning pasamuwan Advent karo “pati” lan “neraka” bakal kasirnakaké. Nalika prejanjian pati saka para wong mendem ing Éfraim kasirnakaké, “pangungsèn goroh” duwèké bakal disingkiraké. “Pangungsèn goroh” iku dipratélakaké déning rasul Paulus minangka goroh sing nuwuhaké kesasar kang banget, lan kesasar kang banget sing diwutahaké marang para wong sing nyenyamah sing mrentah ing Yérusalèm iku minangka wangsulan tumrap sengité marang kayektèn.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Yaiku wong iku, kang rawuhe manut tumindake Iblis kanthi sakehing kasekten lan pratandha-pratandha lan kaelokan-kaelokan palsu, sarta kanthi sakehing pangapusaning piala ana ing wong-wong kang padha nemahi karusakan; awit wong-wong iku ora nampani katresnan marang kayekten, supaya padha kapitulungan rahayu. Lan marga saka iku Gusti Allah bakal ngutus kasasar kang banget kuwate marang wong-wong mau, supaya padha pracaya marang goroh; supaya kabeh padha kaadili paukuman, yaiku wong-wong kang ora pracaya marang kayekten, nanging padha remen marang piala. Nanging kita wajib tansah ngaturake panuwun marang Gusti Allah marga saka kowe, para sadulur kang katresnan dening Gusti, amarga Gusti Allah wiwit wiwitan wus milih kowe tumuju marang karahayon lumantar panyucekan dening Sang Roh lan pracaya marang kayekten; marang iku Panjenengane wus nimbali kowe lumantar Injil kang kita wartakake, supaya kowe padha olèh kamulyaning Gusti kita Yesus Kristus. Marga saka iku, para sadulur, padhaa jejeg, lan tetepa nyekeli piwulang-piwulang kang wus kok tampi, apa kanthi tembung, apa kanthi layang kita. 2 Tesalonika 2:9–15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

“Papan pangungsèning goroh,” kang ngasilaké “kasasaran kang rosa,” ing wekasané ndadèkaké paukuman saka angger-angger Minggu sing bakal enggal tekan. Rasul Paulus mratélakaké golongan wong-wong kang ora nresnani kayektèn, lan uga sawijining golongan kang kasucèkaké déning kayektèn, mangkono nyebut marang loro golongan sajroning pasulayan ing Habakuk pasal loro. Ing pasal rong puluh sanga, Yesaya miwiti kanthi nggandhakaké tembung Ariel, kang iku jeneng liyané kanggo Yerusalem.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Cilakané Ariel, cilakané Ariel, kutha panggonané Dawud! Tambahana taun marang taun; muga padha nyembelih kurban-kurban. Yesaya 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

Panggandhengan simbolis saka “Ariel” (kutha Yérusalèm) sapisan manèh dipatrapi paukuman lumantar sawijining “bilai.” Pembantaian kurban saka “taun marang taun” nggambarake pambrontakan sing saya maju, kang wiwit ing taun 1863. Ayat-ayat sabanjuré njlentrehake paukuman sing bakal katindakaké marang gréja Advent Hari Kaping Pitu sajroning mangsa krisis hukum Minggu. Ing ayat sanga sawijining “kaélokan” diwedharaké, kang negesaké perdebatan ngenani metodologi, déné ing wektu sing padha uga nandhai kahanan mbrontak Adventisme minangka sawijining unsur saka piwulang Babagan Tengah Wengi, kang uga digandhèngaké karo malaékat kapindho kaya dene kaawakaké déning panggandhengan “Ariel” ing ayat kapisan.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> Ngagema lan padha gumunana; sesambata lan sesambata: wong-wong iku padha mendem, nanging ora marga saka anggur; padha oleng, nanging ora marga saka omben-omben kang kuwat. Awit Pangéran wus ngesokaké marang kowé roh turu kang jero, lan wus meremaké mripatmu: para nabi lan para pangwasamu, para panuduh wis katutupan déning Panjenengané. Lan sakehé wahyu tumrap kowé dadi kaya tembung-tembung ing sajroning kitab kang kacekel rapet, kang diwènèhké marang wong kang pinter maca, karo dikandhani, Kawula nyuwun, maosna punika: lan dhèwèké mangsuli, Aku ora bisa; awit iki kaségel: Lan kitab iku diwènèhké marang wong kang ora pinter maca, karo dikandhani, Kawula nyuwun, maosna punika: lan dhèwèké mangsuli, Aku ora pinter maca. Mulané Pangéran ngandika, Amarga bangsa iki nyedhak marang Aku nganggo tutuké, lan ngurmati Aku nganggo lambéné, nanging atiné padha ngadoh saka Aku, lan wedi-asihé marang Aku mung diwulangaké déning piwulangé manungsa: Mulané, lah, Aku bakal tumindak nindakaké pakaryan kang nggumunaké ana ing tengahé bangsa iki, ya iku pakaryan kang nggumunaké lan kaélokan: awit kawicaksanané para wong wicaksana bakal sirna, lan pangertèné para wong wicaksana kang waspada bakal kasumputaké. Yesaya 29:9–14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

Ing “perdebatan” kang kacathet ing pasal kaping rong puluh pitu, lan nggambarake pasulayan antaraning metodologi kang bener lawan metodologi kang palsu, kemabukan para wong panyendha kang mrentah Yerusalem diidentifikasi minangka sawijining kabutan paningal kang nyegah para pamimpin Adventisme supaya ora mangerteni kitab kang kaségel. Kitab Daniel lan Wahyu iku kitab kang padha, lan pérangan saka kitab kang kabukak segelé sawatara sadurungé mangsaning panutupan wektu sih-rahmat iku yaiku Wahyu Yesus Kristus. Iku nyakup têka-têki bab “kang kawolu saka pitu iku”. Iku dilambangaké déning “rahasia” kang diparingaké marang Daniel supaya dimangertèni ing pasal kaping loro. Iku yaiku “sajarah kang kasumput” saka Pitu Guntur. Iku yaiku piwulang bab Islam saka “Bilai” kaping telu, lan piwulang saka “Pangentasan Tengah Wengi”.

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Kitab tunggal Daniel lan Wahyu diparingaké marang wong-wong sing wis diwakili déning Sanhedrin ing jaman Kristus, kang nglambangaké sawijining sistem kapamimpinan sing ngakoni njunjung lan mbéla kayektèning Allah, nanging ing pungkasané malah melu ing panyalibané Sang Kayektèn. Sistem kang dititèni déning Sanhedrin iku ya iku para wong sing ngécé kang mrentah ing Yérusalèm. Wong-wong mau diparingi kitab kang kasegel, lan tanggapané sing pinunjul, sinau, lan sarjana bab apa tegesé kitab iku, yaiku yèn wong-wong mau ora bisa maca, merga kitab iku kasegel. Banjur pasamuwan kang wis dilatih supaya mung ngetutaké wong-wong sing kapisahaké minangka para pamimpin, diparingi kitab sing padha, lan tanggapané yaiku yèn wong-wong mau mung bakal mangertèni kitab iku menawa para wong sing ngécé kang mrentah Yérusalèm, yaiku Sanhedrin ing dina-dina pungkasan, ngandhakaké marang wong-wong mau apa tegesé.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Metodologi sing diparingake marang William Miller, lan salajengipun marang Future for America, punika minangka sawijining waymark saking sajarah kenabian. Punika minangka waymark ingkang nandhani pitaken pangujian gesang lan pejah. Tanpa metodologi ingkang leres, pesen udan pungkasan punika “kados tembung-tembung saking kitab ingkang kaségel.” Tanpa pesen udan pungkasan, pengalaman ingkang dipunasilaken déning pesen punika boten saged dipunraih. Metodologi punika inggih punika proses nyawijèkaken garis kenabian ing dhuwur garis kenabian, saking mriki wonten ing Kitab Suci, lan saking ngriku wonten ing Kitab Suci. Padebatan bab metodologi punika wiwit nalika pesen ingkang kapisan dipunkuwatakén, ing sajarah wiwitan saha sajarah pungkasaning dinten-dinten wekasan.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Ing wiwitaning sajarah gerakan Millerite, pasulayan iku diwiwiti ing tanggal 11 Agustus 1840, lan diulang maneh ing pungkasaning sajarah iku, ing mangsa nalika gerakan Millerite Philadelphia ngalami transisi menyang gerakan Millerite Laodikia. Pasulayan iku diwiwiti maneh ing sajarah gerakan Laodikia saka malaekat katelu ing tanggal 11 September 2001, lan diulang maneh ing pungkasaning gerakan iku nalika gerakan Laodikia saka malaekat katelu ngalami transisi menyang gerakan Philadelphia saka satus patang puluh papat ewu. Ing pacoban wiwitané para Millerite, lan pacoban pungkasané para Millerite, pacoban iku diwakili déning metodologi utusan Élia. Gusti Yésus, minangka Alfa lan Omega, tansah nggambarake pungkasan kanthi wiwitan.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Metodologi nggawa baris ing sadhuwuring baris iku sing saiki bakal kita anggo nalika kita nerusaké pangrembakan kita bab Daniel pasal papat lan lima ing artikel sabanjuré.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> “Ora ana wong siji waé sing nduwèni pekabaran kang bener kanggo netepaké wektu kapan Kristus bakal rawuh utawa ora bakal rawuh. Sumangga padha yakin yèn Gusti Allah ora maringi wewenang marang sapa waé kanggo ngandhakaké yèn Kristus nundha rawuhipun limang taun, sepuluh taun, utawa rong puluh taun. ‘Mulane kowe uga padha sumedya: awit ing wektu kang ora kok kira Putraning Manungsa rawuh’ (Matius 24:44). Iki pekabaran kita, yaiku pekabaran iku dhéwé kang lagi diwartakaké déning malaekat telu kang mabur ana ing satengahing langit. Pakaryan kang kudu ditindakaké saiki yaiku ngunèkaké pekabaran sih-rahmat kang pungkasan iki marang jagad kang wis tiba ing dosa. Ana urip anyar kang rawuh saka swarga lan nguwasani sakèhé umaté Gusti Allah. Nanging pamisahan bakal teka ing pasamuwan. Bakal kawangun rong golongan. Gandum lan jukut ala tuwuh bebarengan nganti tekan mangsa panèn.

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> “Pakaryan iku bakal saya jero lan saya tememen nganti tekan pungkasaning jaman. Lan sakehing wong kang padha dadi mitra nyambut gawe bebarengan karo Gusti Allah bakal kanthi temen-temen mbelani pracaya kang sapisan wus katuduhake marang para suci. Dheweke ora bakal dipalingake saka pitedah jaman saiki, kang wis madhangi bumi kanthi kamulyane. Ora ana apa-apa kang pantes dibelani kajaba kamulyaning Gusti Allah. Siji-sijine watu karang kang bakal tetep jejeg yaiku Watu Karanging Jaman Langgeng. Kayekten kaya dene ana ing Sang Kristus Yesus iku pangungsen ing dina-dina kasasar iki.…”

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> “Ramalan wis kalakon, larik demi larik. Saya mantep kita ngadeg ana ing sangisoring panji piwelinge malaékat katelu, saya cetha kita bakal mangertèni ramalané Daniel; amarga Wahyu iku minangka pepangkane Daniel. Saya kebak kita nampa pepadhang kang dipratélakaké déning Roh Suci lumantar para abdiné Allah kang kasucekaké, saya jero lan saya mantep, malah kaya dhampar langgeng, bakal katon kabeneran-kabeneran saka ramalan kuna; kita bakal diyakinaké yèn para wongé Allah wus ngandika nalika padha kaobahaké déning Roh Suci. Manungsa kudu dhéwé ana ing sangisoré pangaribawané Roh Suci supaya bisa mangertèni pangucapé Roh lumantar para nabi. Pesen-pesen iki kaparingaké, dudu kanggo wong-wong kang ngucapaké ramalan-ramalan iku, nanging kanggo kita kang urip ana ing tengahing kahanan kalakoné ramalan-ramalan mau.

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> “Aku ora bakal ngrasa manawa aku bisa ngaturaké prakara-prakara iki, manawa Gusti ora maringi aku pakaryan iki kanggo ditindakaké. Ana wong liya saliyané kowé, lan luwih saka siji utawa loro, sing kaya kowé padha ngira yèn dhèwèké nduwèni pepadhang anyar, lan kabèh wis siyap kanggo nyuguhaké iku marang umat. Nanging bakal ndadosaké keparengé Allah manawa wong-wong mau nampani pepadhang sing wis kaparingaké lan lumaku ana ing njeroné, sarta ndhasaraké iman dhèwèké marang Kitab Suci, sing nyengkuyung pendirian-pendirian sing wis dicekel déning umaté Allah nganti pirang-pirang taun. Injil langgeng iku kudu diproklamasèkaké déning piranti-piranti manungsa. Kita kudu nyuwarakaké pesen-pesen para malaékat sing digambaraké padha mabur ana ing satengahing langit, karo pepéling pungkasan marang jagad sing wis tiba. Manawa kita ora katimbalan kanggo medhar wangsit, kita katimbalan kanggo pracaya marang para wangsit, lan kanggo bebarengan makarya karo Allah ing maringi pepadhang marang pikiran-pikiran liyané. Iki kang lagi kita upayakaké.” Selected Messages, buku 2, 113, 114.

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