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# The Book of Daniel - Number One-Hundred and Seven

Kitab Daniel - Nomer Satus Pitu##

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Narasi Kenabian: Saka Yerobeam tumuju Yosia lan Pamulihan Dalan-Dalan Kuna

Author

Jeff Pippenger

Published

February 29, 2024

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In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Ing taun 1844, para Protestan ing Amérika Sarékat misah saka gerakan Millerit lan njupuk posisi kenabiané minangka putri Babil, kaya dilambangaké déning Yerobeam nalika netepaké sawijining sistem pangibadah palsu sawisé sepuluh taler loré misah saka karajan kidul Yéhuda. Loro pedhèt emasé Yerobeam, siji ana ing kutha Bètèl (tegesé “omahé Allah”/Gereja), lan sijiné ana ing Dan (tegesé pangadilan/Nagara), nglambangaké sistem palsu Gereja lan Nagara sing dadi pralambang Amérika Sarékat. Kabèh unsur sistem palsu gréja lan nagarané Yerobeam dipolakake manut struktur sing padha temenan kaya sing kaandharaké ing pambrontakané Harun. Mulané, sistem pangibadah palsuné Yerobeam iku sawijining gambar saka sistem pangibadah palsuné Harun.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Sistem palsu Yerobeam makili sistem pangibadah sing dipunpitadosi déning Protestanisme nalika misah saka gerakan malaékat kapisan lan banjur dados putri, utawi gambar, saka kéwan Romawi kepausan. Nalika sistem palsuné Yerobeam punika kawiwitan dipunadegaké, satunggaling nabi saking Yehuda ngadhepi misbyahipun lan sistem pangibadah palsu punika. Ing taun 1844, nalika wiwitan piyambak saka kalenggahan Protestanisme murtad ing ngedegaké sistem pangibadah sing dipunmakili minangka putriné Roma, para Millerit, kanthi pracaya, mlebet ing Papan Ingkang Mahasuci ing papan suci swarga lan ngakeni Sabat, lan kanthi mekaten makili satunggaling piwulang paukuman profetik tumrap para putri Roma, ingkang milih tetep netepi tandhaning wewenang Roma—pangibadah dina Minggu.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Nabi saka Yehuda sing ngadhepi Yerobeam iku, ing kono lan ing wektu iku uga langsung nglairake sawijining pitedah kenabian.

> And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

> Lan dheweke sesambat nglawan mesbèh iku kalawan pangandikané Pangéran, sarta ngandika: He mesbèh, mesbèh, mangkéné pangandikané Pangéran: Lah, bakal lair sawijining anak kanggo brayaté Dawud, asmané Yosia; lan ing ndhuwurmu bakal ngurbanaké para imam panggonan-panggonan suci ing dhuwur kang ngobong menyan ing ndhuwurmu, lan balung-balung manungsa bakal diobong ing ndhuwurmu. Lan ing dina iku uga dheweke maringi pratandha, pangucapé: Iki pratandha kang wis dipangandikakaké déning Pangéran; lah, mesbèh iku bakal rengat, lan awu kang ana ing ndhuwuré bakal tumpah. 1 Para Raja 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Wangsit punika ngemu panggandhènging tembung “mesbèh.” Panggandhènging sawijining tembung utawi ukara ing wangsit punika makili pralambang pawartosé malaékat kapindho, saéngga nandhakaké taun 1844, nalika malaékat kapindho rawuh lan Protestanisme ambruk, dados putri Babilon. Ing wekdal ingkang sami, nabi punika maringi pratandha, kados dene para Millerit ing taun 1844, ingkang mangertosi pratandhaning Sabat. Nalika Yérobéam ngancam nabi punika ing ayat-ayat salajengipun, astanipun dados lumpuh, saéngga ngrujuk dhateng tandhaning Babilon ingkang dipunpeksa wonten ing bathuk utawi asta, lan ingkang, manawi katampi sacara rohani, nglumpuhaké tiyang salawas-lawasipun.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Kanggo ancas pasinaon iki, kita lagi nimbang pratélan ramalan kang dipacak déning nabi mau, kang nandhesaké yèn “bakal lair ana sawijining anak kanggo kulawarga Daud, asmane Yosia; lan ana ing sadhuwuré kowé dhèwèké bakal nyaosaké para imam ing papan-papan pangurbanan ing dhuwur kang ngobong menyan ana ing sadhuwuré kowé, lan balung-balung manungsa bakal diobong ana ing sadhuwuré kowé.” Yosia tegesé “dhasaré Gusti Allah”, lan makili dhasar-dhasaré Adventisme kang kabangun ing sajarah iku dhéwé, kang ditipèkké déning pelantikan Yerobeam marang sistem pangibadah palsu panjenengané. Ana ing sadhuwuré sistem pangibadah palsu kang diadegaké déning Yerobeam, Yosia bakal ngukum para imam kang mimpin ing pangibadah palsu mau.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Sang nabi ora ngestokaké dhawuhe Pangéran supaya aja bali lumantar dalan kang wis dilakoni nalika rawuh menyang penobatané Yerobeam, lan aja mangan utawa ngombé ing Betel. Nalika dhèwèké mangan panganan saka nabi palsu ing Betel, dhèwèké katetepaké minangka pralambang pati kang bakal ditibakaké marang wong-wong kang sawisé 1844 bakal milih bali lan mangan piwulang-piwulang sarta metodologi nabi palsu saka Protestantisme murtad, kaya kang dilambangaké déning pambrontakan taun 1863. Ranjang pati wong-wong kang mbrontak ing taun 1863 bakal padha karo ranjang pati nabi palsu ing Betel. Ranjang pati Protestantisme murtad iku sajarah wiwit 11 Agustus 1840 nganti tekan 1844, nalika wong-wong mau, umat pilihané Allah ing jaman sadurungé, kasingkiraké, lan dadi para putriné Roma. Ranjang pati Adventisme Laodikia uga bakal dumunung ing antarané tanggal nalika malaékat kang gagah prakosa mudhun ing 11 September 2001, kaya kang wis kelakon ing 1840, lan wektu sajamané lindhu gedhé, kang makili undhang-undhang Minggu kang bakal enggal rawuh.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

Ing tanggal 11 September 2001, panyegelan marang wong satus patang puluh papat ewu wiwit, lan malaékat wiwit lumaku ngliwati Yérusalèm, masang pratandha ana ing bathuké wong-wong kang nggresah lan nangis merga nistha-nistha kang ditindakaké ana ing tanah iku (Amerika Sarékat), lan pasamuwan (Adventisme Laodikia). Ing tanggal 11 September 2001, dosa-dosané para leluhur, kang dilambangaké déning papat nistha ing Yéhezkièl, dadi kayektèn- kayektèn pangruji kang lumaku ing sajroning prosès panyegelan kang banjur wiwit.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Pacoban taun 1863 nyakup dhasar-dhasaré gerakan Millerite, kaya kang kaawakili déning “pitung mangsa,” saka Imamat 26, sing wis ditampik ing taun 1863. Pacoban iku nyakup gelem utawa ora gelem bali marang dalan-dalan kunaé Yeremia supaya nemu pangaso saka udan pungkasan. Pacoban taun 1888 yaiku piweling marang pasamuwan Laodikia kaya kang dipun-gawa déning para Sepuh Jones lan Waggoner, kang uga dadi piweling bab kabeneraké marga saka pracaya.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Ing taun 1856, piweling marang Laodikia kapisan tumeka ing gerakan kaum Millerite, lan piweling iku tumeka kanthi pepadhang kang saya tambah saka “pitung mangsa,” nanging becik pengalaman kang diwakili déning obat-obatan ing piweling marang Laodikia, becik uga piweling sajarah kenabian, kabèh mau katampik ing taun 1863. Pengalaman iku diwakili déning sesanti (mareh) bab “panampakan”, lan sesanti (chazon) bab “sajarah kenabian” kang loro-loroné padha katampik. Kaloroné sesanti mau wis nemu kasampurnané ing tanggal 22 Oktober 1844, lan sangalas taun sawisé iku kaloroné padha katampik, amarga Gusti Yésus tansah nggandhengaké wekasan karo wiwitan.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

Ing tanggal 11 September 2001, ujian pambrontakan taun 1863 lan 1888, malih dados kayekten kang nyobi, amarga kekalihipun sami gayut kaliyan margining dalan-dalan kuna ing kitab Yeremia. Ing tanggal punika pesen udan pungkasan rawuh, lan ujian taun 1919 ugi rawuh, awit ing taun 1919 Injil palsu bab Kristus ingkang kothong saking wigati kenabian dipunwedharaken minangka pesen palsu “tentrem lan aman”. Nalika malaekat ingkang kuwasa saking Wahyu pasal wolulas tumedhak ing tanggal 11 September 2001, ayat satunggal ngantos tigang kaleksanan, lan ayat satunggal ngantos tigang punika nglambangaken pesen saking “swanten kapisan”.

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

> “Saiki ana pawarta manawa aku wis mratelakake yèn New York bakal kasapu déning gelombang pasang gedhé? Iki ora tau dakkandhakake. Aku wis ngandika, nalika aku ndeleng gedhong-gedhong gedhé sing lagi dibangun ana ing kana, tingkat demi tingkat, ‘Pemandhangan sing nggegirisi apa kang bakal kelakon nalika Pangéran jumeneng kanggo ngguncang bumi kanthi nggegirisi! Banjur tembung-tembung ing Wahyu 18:1–3 bakal kalakon.’ Sakabèhé pasal kaping wolulas saka kitab Wahyu iku minangka pepèling bab apa kang bakal tumiba marang bumi. Nanging aku ora nduwèni pepadhang kang mligi bab apa kang bakal tumiba marang New York, kajaba yèn aku ngerti manawa ing sawijining dina gedhong-gedhong gedhé ana ing kana bakal dirubuhaké déning kuwasané Gusti Allah kang mbalik lan ngglundhungaké samubarang. Saka pepadhang kang wis diparingaké marang aku, aku ngerti yèn karusakan ana ing donya. Siji pangandika saka Pangéran, siji rabaan saka pangwasané kang maha kwasa, lan bangunan-bangunan raseksa iki bakal rubuh. Pemandhangan-pemandhangan bakal kelakon kang rasa nggegirisiné ora bisa kita bayangaké.” Review and Herald, July 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Nalika malaékat saka Wahyu wolulas rawuh, udan pungkasan wiwit nyiprat, lan “padebatan kenabian” kang dilambangaké ing Habakuk pasal loro wiwit kelakon. Padebatan iku ngenani rong metodologi kanggo mangertèni ramalan Kitab Suci, sarta pesen udan pungkasan kang palsu lan kang bener. Padebatan iku rampung nalika “swara kapindho” saka Wahyu wolulas rawuh lan netepaké wiwitaning paukuman eksekutifé Allah marang Babil modern, sarta nimbali wedhus Allah liyané supaya metu saka Babil. Rawuhipun swara kapindho nandhani pungkasaning sajarah panyegelan satus patang puluh papat ewu, kang dilambangaké déning pangawulan nistha kaping papat, kang sabanjuré makili generasi Adventisme Laodikia kang kaping papat lan pungkasan minangka sujud marang srengéngé, ing wektu angger-angger dina Minggu kang bakal enggal rawuh.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Pambaring pati Protestantisme murtad, ing antarané tumuruning malaékat lan lawang sing katutup taun 1844, nggambarake pambaring pati Adventisme Laodikia ing antarané tumuruning malaékat lan lawang sing katutup saka undhang-undhang Minggu sing bakal enggal teka. Nabi saka Yehuda dikubur ing pasareyan sing padha karo nabi goroh saka Betel, lan nalika raja Yosia miwiti reformasiné, dhèwèké ngadeg ana ing ngarsané pasareyan iku dhéwé. Reformasi raja Yosia, sing jenengé nglambangaké “dhasar-dhasaré Allah”, wiwit nalika Allah wiwit nuntun umat-é ing dina-dina pungkasan bali marang dhasar-dhasar iku ing tanggal 11 September 2001. Reformasiné wis diwiwiti nalika pakaryan mulihaké Padaleman Suci wiwit katindakake.

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> Lan kadadéan ing taun kaping wolulas pamaréntahané ratu Yosia, ratu banjur ngutus Safan bin Azalya, putrané Mesulam, juru tulis, menyang padalemané Sang Yehuwah, pangandikané: “Munggaha marani Imam Agung Hilkia, supaya dhèwèké ngetung salaka kang wis digawa menyang padalemané Sang Yehuwah, kang wis dikumpulake déning para juru njaga lawang saka rakyat. Salaka iku supaya dipasrahaké marang tangané para wong kang nindakaké pagawean, kang ngasta pangawasan ing padalemané Sang Yehuwah; lan padha mènèhna iku marang para wong kang nindakaké pagawean ing padalemané Sang Yehuwah, kanggo ndandani karusakan ing padaleman, marang para tukang kayu, para juru bangunan, lan para tukang watu, uga kanggo tuku kayu lan watu pahat kanggo ndandani padaleman. Nanging ora ana pangétungan kang ditindakake karo wong-wong mau bab dhuwit kang dipasrahaké marang tangané, amarga padha tumindak kanthi setya.” Hilkia, Imam Agung, banjur ngandika marang Safan, juru tulis: “Aku wis nemu Kitab Torèt ing padalemané Sang Yehuwah.” Hilkia banjur maringaké kitab iku marang Safan, lan banjur diwacané. Safan, juru tulis, banjur sowan marang ratu lan ngaturaké pawarta marang ratu, pangandikané: “Para abdimu wis ngumpulake dhuwit kang kapanggih ana ing padaleman, lan wis dipasrahaké marang tangané para wong kang nindakaké pagawean, kang ngasta pangawasan ing padalemané Sang Yehuwah.” Safan, juru tulis, uga mratélakaké marang ratu, pangandikané: “Imam Hilkia wis maringaké sawijining kitab marang aku.” Safan banjur maca kitab iku ana ing ngarsané ratu. Lan kadadéan, nalika ratu wis mirengaké tembung-tembung saka Kitab Torèt iku, ratu banjur nyuwèk pangagemané. Ratu banjur dhawuh marang Imam Hilkia, lan Ahikam bin Safan, lan Akhbor bin Mikaya, lan Safan juru tulis, sarta Asaya abdiné ratu, pangandikané: “Padha lungaa, nyuwuna pitedah marang Sang Yehuwah kanggo aku, lan kanggo rakyat, lan kanggo kabèh Yehuda, bab tembung-tembung ing kitab kang kapanggih iki; awit gedhé temenan bebenduné Sang Yehuwah kang murub marang kita, amarga para leluhur kita ora ngrungokaké tembung-tembung ing kitab iki, kanggo nindakaké miturut samubarang kabèh kang katulisan tumrap kita.” 2 Para Raja 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Ramalan bilih bakal miyos satunggaling putra ingkang sinebut Yosia, nedahaken tanggal 11 September 2001, nalika malaékat ingkang gagah prakosa tumedhak lan nuntun umatipun ing dinten-dinten pungkasan wangsul dhateng margi-margi ingkang lawas. Tumedhak punika sampun diprayogakaken lumantar tumedhakipun malaékat ingkang sami punika tanggal 11 Agustus 1840. Kalih tumedhak punika nandhani kasampurnanipun satunggaling ramalan ngenani Islam. Tokoh sajarah ingkang asmanipun kagandhèng kaliyan pangenalan sadèrèngipun kalampahan, lan panyiaran ramalan sadèrèngipun kalampahan, tumrap kasampurnanipun ramalan wekdal babagan Islam ingkang kapanggih wonten ing Wahyu pasal sanga ayat gangsal welas, punika Yosia.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Ing kaloro tumurune malaékat ing Wahyu pasal sepuluh utawa wolulas, jeneng “Yosia” ditandhani. Yosia Litch nyawisaké pekabaran bab Islam kang kawujud tanggal 11 Agustus 1840, lan ing tanggal 11 September 2001 ramalan bab lairé sawijining anak kang aran Yosia, kang wus kapacak déning nabi kang ora manut ing sajarahé Yerobeam, kawujud ing Adventisme Laodikia nalika malaékat nuntun umaté ing dina-dina pungkasan bali menyang sajarah dhasar, ing ngendi pasrawungan antarané nabi kang ora manut lan Yerobeam wis nemoni kawujudané. Paseksèn Kitab Suci ngenali sawijining pratélan ramalan bab Yosia kang bakal rawuh, lan nalika sajarah kang ditipèkké déning nabi kang ora manut kapingbalèn ing taun 1844, ramalané ngenani jeneng mau sapisan manèh dilebokaké menyang narasi kenabian.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Ing tanggal 11 September 2001, Sang Singa saka taler Yehuda nuntun umat-Nya ing jaman wekasan bali marang dalan-dalan kunaé Yeremia, kang nggambarake patang puluh enem taun nalika Utusaning Prajanjian ngedegaké sawijining padaleman suci supaya dumadakan rawuh ana ing kono ing tanggal 22 Oktober 1844. Yosia wis nemokaké ipat-ipating Musa nalika miwiti pakaryan ndandani padaleman suci. Pakaryané wong satus patang puluh papat ewu dipratélakaké déning Yesaya minangka sawijining pakaryan pamulihan.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Lan wong-wong mau bakal mbangun maneh reruntuhan lawas, bakal ngedegaké maneh karusakan-karusakan biyèn, lan bakal ndandani kutha-kutha kang dadi gèdhongan, yaiku karusakan-karusakan saka pirang-pirang turun-tumurun. Yesaya 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Pakaryané Yosia anggoné ndandani lan mulihaké Padaleman Suci iku minangka pakaryan sing, miturut pangandikané Yesaya, bakal katindakaké déning umat Allah ing akhir jaman, awit kabèh para nabi ngandika luwih akèh bab akhir jaman tinimbang bab jaman nalika dhèwèké urip. Pakaryan iku uga wis dipralambangaké déning wong-wong sing metu saka Babil ing jamané Ezra.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Awit kita iki biyèn para kawula tawanan; nanging Gusti Allah kita ora nilar kita ana ing panawanan kita, malah ngluhuraké sih-kadarman marang kita ana ing ngarsané para ratu Persia, supaya maringi kita panguripan manèh, ngedegaké padalemané Gusti Allah kita, ndandani karusakan-karusakané, lan maringi kita témbok pangayoman ana ing Yehuda lan ing Yerusalem. Ezra 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Pakaryan sing ditindakaké déning Ezra kelakon nalika wong-wong mau wis metu saka Babil, lan iku nglambangaké pakaryan pamulihan Bait Allah sing ditindakaké Yosia, pakaryan sing diidentifikasi déning Yesaya minangka pakaryané umaté Allah ing dina-dina wekasan, lan iku diwiwiti tanggal 11 September 2001. Ing kitab Wahyu, Yohanes uga ngidentifikasi pakaryan iku.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> Lan swara kang dakrungu saka swarga ngandika marang aku maneh, mangkene: Lungaa lan tampanana kitab cilik kang kabukak ana ing astané malaekat kang ngadeg ana ing sadhuwure segara lan bumi iku. Banjur aku marani malaekat mau lan matur marang dhèwèké: Wènèhana aku kitab cilik iku. Panjenengané banjur ngandika marang aku: Tampanana lan panganen nganti entèk; iku bakal ndadèkaké wetengmu pait, nanging ana ing tutukmu bakal legi kaya madu. Aku banjur nampani kitab cilik iku saka astané malaekat mau lan dakpangan nganti entèk; lan ana ing tutukku legi kaya madu; nanging sanalika sawisé dakpangan, wetengku dadi pait. Panjenengané banjur ngandika marang aku: Kowé kudu medhar wangsit maneh ana ing ngarepé akèh bangsa, para umat, basa-basa, lan para raja. Banjur diparingaké marang aku glagah kang kaya teken; lan malaekat mau ngadeg, pangandikané: Tangia, lan ukuren Padalemané Allah, mesbèh, lan wong-wong kang padha nyembah ana ing kono. Nanging plataran kang ana ing sanjabané Padaleman Suci iku aja kokukur; tinggalen waé, awit iku wis dipasrahaké marang para bangsa liya; lan kutha suci bakal diidak-idak déning wong-wong mau patang puluh loro sasi. Lan Aku bakal maringi kakuwatan marang saksi-Ku loro, lan wong loro iku bakal medhar wangsit sajroning sèwu rong atus suwidak dina, mawa sandhangan bagor. Wahyu 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Ing pethikan punika, Yokanan nggambaraken para Millerit ingkang sampun nedha pawartos ingkang wonten ing asta malaekat punika nalika Panjenenganipun tumedhak ing tanggal 11 Agustus 1840, nanging ingkang ugi sampun nandhang kuciwa ingkang pait ing tanggal 22 Oktober 1844. Nalika ngadeg wonten ing kuciwa ingkang pait taun 1844 punika, Yokanan dipunandikani bilih piyambakipun, minangka pralambang umatipun Gusti Allah ing dinten-dinten pungkasan, kedah ngwangi malih pengalaman ingkang dipunlambangaken déning taun 1840 dumugi 1844, kanthi mekaten nedahaken tumuju tanggal 11 September 2001, lan dumugi dhateng angger-angger Minggu ingkang enggal rawuh. Piyambakipun dipunandikani, “Kowé kudu medhar wangsit manèh ana ing ngarsané akèh bangsa, lan para bangsa, lan basa-basa, lan para ratu,” ingkang nglambangaken jagad kabèh dipunpepadhangi nalika malaekat tumedhak wonten ing Wahyu wolulas, nalika sajarah Wahyu pasal sepuluh dipunwangi malih—“baris ing nginggil baris.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Gegayutan karo ngenali sajarah sing bakal kaulang manèh nalika umaté Allah ing dina-dina pungkasan medhar wangsit manèh, Yohanes didhawuhi “ngadega lan ngukur” padalemané Allah. “Pangukuré” iku kacetha ditemtokaké kanthi tartamtu, amarga dhèwèké wis katetepaké ana ing taun 1844, ing kono wetengé digawé pait déning kuciwa tanggal 22 Oktober. Panjenengané didhawuhi ngukur padaleman, nanging platarané aja diitung, amarga panjenengané diparingi weruh yèn iku nglambangaké wektuné bangsa-bangsa liya, nalika wong-wong mau bakal ngidak-idak plataran iku sajroning sèwu rong atus sawidak taun. Sèwu rong atus sawidak taun mau rampung ing taun 1798. Yohanes kudu miwiti pangukuré ing taun 1798, lan ninggalaké sèwu rong atus sawidak taun sadurungé, nalika padaleman kasukman lan Yérusalèm kasukman wis diidak-idak. Dhèwèké ngadeg ana ing kuciwa taun 1844, mulané saka 1798 tekan 1844 iku patang puluh enem taun. Patang puluh enem taun mau nglambangaké padaleman mau.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Nalika Yokanan, minangka umat Allah ing dina-dina pungkasan, bakal medhar wangsit maneh, kaya dene wus padha nindakaké wiwit taun 1840 nganti 1844, wong-wong mau bakal miwiti nalika malaekat tumedhak ing penggenapan sawijining ramalan ngenani Islam. Pakaryané kanggo medhar wangsit maneh bakal mbutuhaké sawijining pakaryan ngukur padaleman suci, lan pakaryan iku bakal nglambangaké sawijining panyelidikan marang “dalan-dalan lawas”, yaiku sajarah kang kaawakaké déning “padaleman suci”, kang diwiwiti ing wektu wekasaning jaman ing taun 1798, lan dipungkasi kanthi kuciwa gedhé taun 1844. Nalika wong-wong mau miwiti pakaryané nyelidiki dalan-dalan lawasé Yérémia, kang dadi “padaleman suci patang puluh nem taun” kagungané Yokanan, laknaté Musa kapanggih ana ing reruntuhan kang pating slebar ing saindenging padaleman suci, lan ramalan bab Yosia kang bakal teka katetepaké. Pakaryané Yosia uga kaandharaké maneh déning Yésaya:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Lan wong-wong kang asalé saka kowé bakal mbangun manèh panggonan-panggonan lawas kang wus dadi reruntuhan; kowé bakal ngedegaké manèh dhasar-dhasaré turun-temurun akèh generasi; lan kowé bakal sinebut, Sing ndandani bedhahan, Sing mulihaké dalan-dalan supaya bisa dienggoni. Yesaya 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Umat Allah ing jaman pungkasan kudu mulihaké “dalan-dalan kanggo dienggoni,” yaiku “dalan-dalan kuna” kagunganipun Yeremia. Wong-wong mau kudu mbangun manèh papan-papan tuwa sing wus dadi reruntuhan, kados para pagawé ing sajarahipun Yosia lan Ezra sami nglampahi. Wong-wong mau kudu nggunakaké metodologi “baris demi baris,” awit wong-wong mau boten namung badhé “ngedegaké manèh” sajarah dhasar Adventisme, ingkang dipunlambangaké déning padaleman suci patang puluh nem taun, nanging nalika nindakaké punika wong-wong mau ugi kudu “ngedegaké manèh dhasar-dhasar saka pirang-pirang turun-temurun.” Wong-wong mau kudu mangertosi bilih saben gerakan reformasi nggambarake sawijining pakaryan dhasar, bilih “baris demi baris” punika nandhani dhasar-dhasar jaman pungkasan wiwit 1798 dumugi 1844. Wong-wong mau kudu ndandani “pelanggaran,” lan pelanggaran punika nggambarake pecahan wiwitan ing sawijining wadhah utawi témbok sing mbukak dalan tumrap karusakan luwih lanjut. “Pelanggaran” sing kudu didandani punika yaiku pambrontakan taun 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Nalika Yosia rawuh ing tanggal 11 September 2001, umat Allah ing jaman wekasan mbalek marang dalan-dalan kunaé Yeremia lan wiwit ngukur sajarahé golongan Millerite. Wong-wong mau nemokaké “retakan” kuwi. Wong-wong mau ngenali kayektèn saka permata-permata sajroning impèné Miller nalika padha mbangun “reruntuhan-reruntuhan kuna.” Wong-wong mau nemokaké “pitung kaping,” kaya déné Yosia uga wis nemokaké, lan wong-wong mau mulihaké kayektèn saka Imamat rong puluh nem, lan kanthi mangkono ngadegaké manèh “karusakan-karusakan biyèn.” Nalika wong-wong mau mulihaké karusakan “kang kapisan” lan “kang pungkasan” saka Imamat rong puluh nem, mula wong-wong mau banjur mangertèni manawa siji rampung ing taun 1798 lan sijiné manèh ing taun 1844. Mangkono pakaryané anggone ngadegaké manèh karusakan-karusakan biyèn iku, dadi “teken” banget sing kaparingaké marang Yohanes, kang ndadèkaké dhèwèké bisa ngukur Pedalemané Allah.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Singa saka taler Yehuda nuntun umaté bali marang dalan-dalan kuna, supaya padha bisa nemokake pekabaran udan pungkasan, lan pekabaran udan pungkasan iku yaiku pekabaran Islam saka bilai katelu. Nalika pungkasane padha nemokake loro loh suci kagungan Habakuk, kaya dene digambarake déning bagan para pelopor taun 1843 lan 1850, padha weruh yèn dhasaré nyakup “telung bilai” saka Wahyu pasal wolu, lan yèn bilai kapindho wus rampung ana ing sajarah dhasar nalika padaleman suci Millerit wis katitahaké. Sawisé iku padha banjur mangertèni yèn pangerten bab paugeran penerapan rangkep telu tumrap ramalan-ramalan wis sadurungé dipasang déning Singa saka taler Yehuda, supaya nalika padha bali menyang dalan-dalan kuna kagungan Yérémia, padha bisa ngenali “pangaso lan panyegeran”, yaiku pekabaran udan pungkasan saka bilai katelu, kang diidentifikasi lan diteguhaké bebarengan karo wong loro seksi saka bilai kapisan lan kapindho.

We will continue this study in the next article.

Panaliten iki bakal kita terusaké ing artikel sabanjuré.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Mungsuh lagi ngupaya nglalèkaké pikiran para sadulur lanang lan wadon kita saka pakaryan nyawisaké sawijining umat supaya bisa ngadeg ing dina-dina pungkasan iki. Akal-pituturé kang mblusukaké iku dirancang kanggo nggiring pikiran adoh saka bebaya lan kuwajiban ing wektu iki. Wong-wong mau nganggep tanpa aji pepadhang kang digawa Kristus saka swarga kanggo diparingaké marang Yohanes tumrap umat-Né. Wong-wong mau mulang manawa pemandhangan-pemandhangan kang ana pas ing ngarepé kita iki ora cukup wigati kanggo nampa kawigatosan mirunggan. Wong-wong mau mbatalaké kayektèn kang asalé saka swarga lan ngrampasi umat Allah saka pengalamané ing jaman kapungkur, banjur nggantèni kanthi èlmu palsu.

> “‘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.’ Jeremiah 6:16.

> “Mangkene pangandikaning Pangéran, Padha ngadega ana ing margi-margi, lan padha nyawang, lan padha nyuwuna bab dalan-dalan kang kuna, ing ngendi dalan kang becik iku, lan lumakua ana ing kono.” Yeremia 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Aja ana wong siji waé ngupaya nyuwek nyingkiraké dhasar-dhasaré pracaya kita—dhasar-dhasar sing wis ditetepaké ing wiwitan pakaryan kita lumantar panyinaon Sabda kanthi pandonga lan lumantar wahyu. Ing ndhuwur dhasar-dhasar iki kita wis mbangun sajroning sèket taun pungkasan. Wong-wong bisa waé ngira yèn padha wis nemokaké dalan anyar lan yèn padha bisa masang dhasar sing luwih kuwat tinimbang dhasar sing wis dipasang. Nanging iki minangka pangapusan gedhé. Ora ana wong siji waé kang bisa masang dhasar liyané saliyané dhasar sing wis dipasang.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Ing jaman biyèn, akèh wong wis ngupadi mbangun iman anyar, netepaké prinsip-prinsip anyar. Nanging suwéné pira bangunané mau bisa ngadeg? Ora suwi banjur ambruk, amarga ora diadegaké ana ing sadhuwuré Watu Karang.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Apa para murid kang kapisan ora kudu ngadhepi tetembunganing manungsa? Apa padha ora kudu ngrungokaké tiori-tiori palsu, lan banjur, sawisé nindakaké samubarang kabèh, tetep ngadeg jejeg, kalawan ngandika: ‘Sebab ora ana wong kang bisa ndhasaraké dhasar liyané saliyané dhasar kang wis katetepaké’? 1 Korinta 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Mulané kita kudu ngugemi wiwitaning kapitadosan kita kanthi teguh nganti tekan pungkasan. Pangandikan-pangandikan kang kebak kakuwatan wis dikirim déning Allah lan déning Kristus marang bangsa iki, nuntun wong-wong mau metu saka jagad, sethithik mbaka sethithik, mlebu ing pepadhang kang cetha saka kayektèn jaman saiki. Kanthi lambé kang wis kasentuh geni suci, para abdining Allah wis martakaké pawarta iku. Pangandika ilahi wis masang cap marang kasahihan saka kayektèn kang wis diproklamakaké.” Testimonies, volume 8, 296, 297.

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