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

Kitab Daniel - Nomer Satus Telung Puluh Papat

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Kabukane Ramalan: Saka 11 September 2001 nganti marang Undhang-Undhang Minggu sing wis cedhak ing Amérika Sarékat

Author

Jeff Pippenger

Published

March 13, 2024

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The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Wektu panyegelané wong satus patang puluh papat ewu wiwit tanggal 11 September 2001 nganti tekan hukum Minggu ing Amerika Sarékat sing bakal enggal rawuh, iku minangka wektu kenabian nalika saben wahyu ing Sabdané Gusti Allah kasampurnakaké ing dina-dina wekasan.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Mulané kandhaa marang wong-wong mau, Mangkéné pangandikané Gusti Allah: Ingsun bakal ndadèkaké paribasan iki sirna, lan wong-wong mau ora bakal nggunakaké manèh iku dadi paribasan ing Israèl; nanging kandhanana marang wong-wong mau: Dina-dina iku wis cedhak, lan kaleksanané saben wahyu. Yehezkiel 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Ing garis iku, malaékat katelu rawuh maneh, lan kanthi mangkono, iku dipralambangaké déning rawuhipun malaékat katelu ing tanggal 22 Oktober 1844, nganti tekan pambrontakan taun 1863. Pambrontakan taun 1863 iku dipralambangaké déning pambrontakan kapisané Israèl kuna ing Kadesh, lan mulané dipralambangaké déning sajarah kabèh wiwit panyabrangan Segara Abang nganti tekan pambrontakan Kadesh kang kapisan. Pambrontakan Kadesh kang kapisan iku dados pralambang tumrap pambrontakan Kadesh kang kapindho, lan kanthi mangkono garis saka sedaé Harun nganti tekan pambrontakan Kadesh kang kapindho kaulang manèh ing garis panyegelan.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Bab iku kaulang maneh ing sajarahé para Millerit, wiwit taun 1840 nganti 1844, kang dilambangaké déning baptisané Kristus nganti tekan salib, kang uga makili sajarah wiwit salib nganti rajamé Stéfanus. Baris ing dhuwuré baris, saben nabi jaman kuna ngandika bab mangsa wektu iki luwih akèh tinimbang bab dina-dina nalika dhèwèké padha urip.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Saben nabi kuna padha ngandika ora nganti sapira tumrap jamané dhéwé, nanging luwih tumrap jaman kita, saéngga pamedharé wangsit iku kagungan kakuwatan tumrap kita. ‘Saiki sakehé prakara iki kadadéan marang wong-wong mau kanggo dadi tuladha: lan iku katuliské kanggo pepéling kita, kang marang kita iki wekasaning jagad wis tumeka.’ 1 Korinta 10:11. ‘Dudu kanggo awaké dhéwé, nanging kanggo kita wong-wong mau padha ngladosi prakara-prakara, kang saiki wis kababar marang kowé déning wong-wong kang martakaké Injil marang kowé kanthi Roh Suci kang kautus mudhun saka swarga; prakara-prakara iku kang para malaékat kepéngin nyumêrêpi.’ 1 Pétrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Alkitab wis nglumpukaké lan ngiket dadi siji bandha-bandhané kanggo generasi pungkasan iki. Kabèh prastawa gedhé lan tumindak-tumindak khidmat ing sajarah Prajanjian Lawas wis, lan lagi, kaulang manèh ing pasamuwan ing dina-dina pungkasan iki.” Selected Messages, buku 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Generasi pungkasan” iku generasi pilihané Pétrus, yaiku wong satus patang puluh papat èwu, lan wong-wong mau kapilih wiwit 11 September 2001 nganti tekan undhang-undhang Minggu sing bakal enggal dumadi, nalika sawisé kuwi padha kaangkat minangka panji. “Kabèh,” dudu sawatara, nanging “kabèh prastawa gedhé lan tumindak-tumindak suci kang khidmat” saka Sabdaning Allah, “padha mbalèni awaké dhéwé” ana ing “generasi pungkasan” saka “gréja” ing “jaman akhir.” Ing garis panyegelan, kabèh kitab ing Alkitab padha patemon lan pungkasan.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Ing kitab Wahyu kabèh kitab ing Kitab Suci padha ketemu lan rampung. Ing kéné ana panyampurnaning kitab Daniel. Sing siji iku sawijining ramalan; sing sijiné sawijining wahyu. Kitab sing wis disegel iku dudu Wahyu, nanging pérangan saka ramalané Daniel sing ana gegayutané karo dina-dina wekasan. Malaékat iku mrentah, ‘Nanging kowé, hé Daniel, tutupen tembung-tembung iku, lan segelen kitab iku, nganti tekan wekasaning jaman.’ Daniel 12:4.” Kisah Para Rasul, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“bagean saka ramalan Daniel kang magepokan karo dina-dina wekasan,” kang wus kabukak segelé, yaiku wahyu-wahyu kang kaparingaké marang Daniel ana ing pinggiré loro kali gedhé ing tanah Sinear, yaiku Ulai lan Hiddekel. Wahyu-wahyu mau nglambangaké Daniel pasal wolu, ayat telulas lan patbelas, lan pasal sewelas ayat patang puluh nganti patang puluh lima. Wektu pemeteraiané wong satus patang puluh papat ewu iku yaiku sajarah nalika Kristus, minangka Imam Agung ing swarga, kanthi langgeng nyéglaké para pinilih saka generasi pungkasan menyang sajroning sesambungan kang dumadi saka ilahi lan manungsa. Ayat patang puluh saka Daniel sewelas nandhakaké sesambungan antarane naga, kéwan, lan nabi palsu, kang bebarengan saiki lagi nuntun jagad marang Armagedon, kaya kang kaawakaké déning sajarah sungu Republikanisme ing kéwan bumi kang mrentah minangka karajan kaping nem saka ramalan Kitab Suci sajrone sajarah ayat patang puluh. Ayat patang puluh uga nandhakaké pamisahan antarane wong wicaksana lan wong bodho kang netepaké sajarah sungu Protestanisme sajrone sajarah kang padha, wiwit taun 1798 nganti tekan angger-angger Minggu kang bakal enggal rawuh.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Kabèh “kitab-kitab ing Alkitab” “patemon lan mungkasi” ana ing kitab Wahyu, lan nalika padha patemon, kitab Wahyu “nyampurnakaké” kitab Daniel, lan tembung “nyampurnakaké” ateges nggawa marang kasampurnan. Ing wektu pamegelan satus patang puluh papat èwu, kaya kang diwakili ing kitab Wahyu, wangsit-wangsit Daniel kang kabikak ing dina-dina wekasan digawa marang kasampurnan, nalika iku digathukaké bebarengan, larik demi larik, ing sandhuwuré garis sajarah kang diwakili ing pasal wolulas kitab Wahyu, kang diwiwiti déning swara ing ayat siji nganti telu, lan dipungkasi déning swara kapindho ing ayat papat.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Kasampurnaning wahyu kenabian kang dipratandhakaké déning Kali Hidékel ing kitab Daniel nggambaraké kasampurnaning paningal lahiriah para mungsuhé umating Allah, kang ngidak-idak papan suci lan bala. Kasampurnaning wahyu kenabian kang dipratandhakaké déning Kali Ulai ing kitab Daniel nggambaraké kasampurnaning paningal batiniahé Kristus kang miyos ana ing satengahing umaté, nalika Panjenengané nggenepi prasetyaning prejanjian kanthi nyawijèkaké kaallahan lan kamanungsan marang generasi pungkasan kang kapilih.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Sajarah panyegelan kang mratelakaké pinunjul marang sungu Republik saka kéwan bumi, diwiwiti nalika kéwan bumi ngucapaké Patriot Act ing taun 2001, lan dipungkasi déning pangucap kang dilambangaké déning Alien and Sedition Acts taun 1798, kang ing Wahyu pasal telulas, digambaraké minangka kéwan bumi kang ngucap kaya naga. Alien and Sedition Acts taun 1798 iku nglambangaké pungkasaning sawijining garis kang diwiwiti déning pangucapé Declaration of Independence ing taun 1776. Ing tengahing mangsa sajarah kenabian iku, kéwan bumi ngucapaké Constitution dadi lumaku ing taun 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Pangandika taun 1776 selaras karo pangandika babagan Patriot Act, lan Alien and Sedition Acts nggambarake undhang-undhang Minggu sing enggal rawuh ing Amerika Serikat. Ing satengahing sajarah iku kuduné ana pangandika liyane kang selaras karo taun 1789. Swara kapisan saka Wahyu wolulas, ayat siji nganti telu, kanthi cetha diidentifikasi rawuh nalika gedhong-gedhong agung ing Kutha New York dirubuhake. Swara kapindho ing ayat papat uga kanthi cetha diidentifikasi minangka undhang-undhang Minggu sing bakal enggal rawuh. Loro-loroné swara iku swara ilahi, amarga loro-loroné iku swarané malaekat kang bakal madhangi bumi kalawan kamulyané, kang déning Sister White diidentifikasi minangka malaekat kapisan saka Wahyu patbelas. Gusti Yesus iku malaekat kapisan, lan Panjenengané tansah nggambarake wekasaning sawijining prakara kanthi wiwitané, mula Panjenengané uga malaekat katelu, yaiku malaekat kang madhangi bumi kalawan kamulyané.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Malaékat kapisan ugi dipratélakakên wontên ing Wahyu pasal 10, minangka tumurun ing tanggal 11 Agustus 1840, mila dados pralambang tumuruning malaékat ing tanggal 11 September 2001. Sister White kanthi langsung nyatakakên bilih malaékat ingkang tumurun ing pasal 10 punika, “ora sanès pribadi kajawi Gusti Yesus Kristus piyambak.” Swanten kapisan lan kapindho wontên ing Wahyu 18 punika, inggih swantenipun Kristus. Sajarah punika dipralambangakên déning taun 1776, 1789, lan 1798, nalika kéwan bumi ngandika kaping tiga. Swantenipun Kristus ingkang ngandika ing antawisipun kalih swanten wontên ing Wahyu 18 punika, inggih nalika Panjenenganipun ngandika wontên ing Wahyu pasal 11.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Lan sawisé telung dina satengah, Roh kauripan saka Gusti Allah mlebu ing wong-wong mau, lan wong-wong mau padha ngadeg ing sikilé; lan wedi kang gedhé tumiba marang wong-wong kang padha ndeleng wong-wong mau. Lan wong-wong mau padha krungu swara banter saka swarga ngandika marang wong-wong mau, Munggaha mréné. Lan wong-wong mau munggah menyang swarga ana ing méga; lan mungsuh-mungsuhé padha ndeleng wong-wong mau. Wahyu 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

Ing wulan Juli 2023, ana swara saka swarga (swaraning Kristus) kang wiwit ngedegake maneh loro seksi sing wis dipatèni ana ing dalan-dalan déning naga ateis saka telenging jurang tanpa dhasar. Ing wektu iku, prakara-prakara kang gegayutan karo Konstitusi Amérika Sarékat dadi sawijining pokok wulangan profetik, amarga ing swara sabanjuré, kang dilambangaké déning 1798, Konstitusi iku bakal ditumpes tuntas. Saben saka telung waymark, yaiku 1776, 1789, lan 1798, padha selaras karo telung swara ilahi kang ditandhai minangka 11 September 2001, Juli 2023, lan hukum Minggu kang bakal enggal rawuh.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Katelu langkah mau cocog karo telung langkah bilai katelu, sing dipralambangaké déning 11 September 2001, 7 Oktober 2023, lan undhang-undhang Minggu sing enggal bakal rawuh nalika kalasangka kapitu, yaiku Bilai katelu, ndadak teka ing sajroning jam “lindhu gedhé”. Ing taun 2023, transisi saka loro sungu kéwan bumi iku wiwit, kaya sing dipralambangaké déning impen rahasia Nebukadnésar. Impené Nebukadnésar ing pasal loro iku sawijining rahasia sing mung Gusti Allah piyambak sing bisa nyethakaké, lan Panjenengané nyethakaké marang wong-wong sing wis ngliwati pacoban kapisan sing dipralambangaké ing pasal siji kitab Daniel.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Dhanièl lan telu wong pinilih ing bab siji, kang wus ngliwati pacoban kapisan, iku para wong kang milih mangan panganan saka swarga lan nampik dhaharan Babil. Iku para wong kang dilambangaké déning Yohanes ing Wahyu bab sepuluh, kang njupuk kitab cilik mau saka tangané malaékat, kang ora liya iku Gusti Yésus Kristus piyambak, lan mangan pawarta kang kinandhut ana ing jeroné. Iku para wong kang kasebut ing Yohanes bab nem, kang milih mangan daging lan ngunjuk getih manna saka swarga, kang ditampik déning golongan sijiné, lan banjur padha mundur saka Kristus lan ora lumaku bebarengan karo Panjenengané manèh ing salawas-lawasé, ing bab NEM, ayat ENAM PULUH ENEM.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Ing garis iku Kristus lagi mulang ana ing Galiléa, kang tegesé “engsel” utawa “titik pangengetan”. Ana ing kono Panjenengané maringaké piwulang bab manna swarga, kang kudu dipangan déning para muridé, kaya Yohanes wis mangan ana ing Wahyu pasal sepuluh, lan kaya Yéhezkièl wis mangan ana ing pasal telu, lan Yérémia wis mangan ana ing pasal limalas. Sajarah kang diwakili déning Yohanes ing Wahyu pasal sepuluh, nalika panjenengané mangan kitab cilik iku, nglambangaké sajarahé kaum Millerit wiwit taun 1840 nganti 1844, nanging kanthi luwih langsung nglambangaké mangsa pamegelan satus patang puluh papat èwu tinimbang sajarahé kaum Millerit. Bab iki katon cetha ana ing pasal mau lumantar pituduh-pituduh kang diparingaké marang Yohanes nalika dhèwèké didhawuhi mangan kitab cilik iku.

> 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. Revelation 10:9.

> Lan aku marani malaékat mau, sarta kandha marang dhèwèké, “Wènèhana aku kitab cilik iku.” Panjenengané banjur ngandika marang aku, “Jupuken lan dhaharana nganti entèk; iku bakal ndadèkaké wetengmu pait, nanging ana ing tutukmu bakal legi kaya madu.” Wahyu 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Ing ayat punika, Yohanes sampun kabaraken rumiyin sadèrèngipun piyambakipun mundhut lan mangan kitab alit punika, pengalaman kados pundi ingkang badhé kaasilaken déning pekabaran ingkang dipanganipun. Para Millerit boten mangertos pengalaman pait-legi punika rumiyin sadèrèngipun panggenapan sajarahipun saking perlambang Yohanes tumrap garis sajarah kenabianipun piyambak. Nanging satus patang puluh papat ewu sampun kabaraken rumiyin, lan dipréntah supados mangertos. Nalika Yohanes nggambaraken salah satunggaling sajarahing gerakan malaékat kapisan utawi sajarah malaékat katiga, pekabaran punika ngasilaken kalih golongan para panyembah, lajeng dipunpungkasi kanthi kuciwa ingkang pait. Nalika Yeremia mangan kitab alit punika, lajeng piyambakipun boten purun sesrawungan kaliyan “pasamuwanipun para panyendha.”

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Aku ora lungguh ing pasamuwané para pangolok-olok lan ora bungah; aku lungguh piyambakan marga saka astanira; awit Paduka wus ngebaki aku kalawan nepsu. Yeremia 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Nalika Yézèkiel mangan kitab cilik iku, dhèwèké didhawuhi ngaturaké pesen mau marang para pambrontak saka kulawargané Israèl, sing ora gelem ngrungokaké.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> Panjenengané banjur ngandika marang aku, “He, anaking manungsa, panganen apa sing koktemoni; panganen gulungan kitab iki, banjur lungaa lan kandhaa marang brayat Israel.... Nanging brayat Israel ora bakal gelem ngrungokake kowe; awit wong-wong mau ora gelem ngrungokake Aku: sabab sakèhé brayat Israel iku padha ora duwe wirang lan atos atiné.” Ezekiel 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Nalika Kristus nyaosaké roti kaswargan, yaiku daging lan getihé, marang pasamuwan asalé ing Galiléa, golongan sing banjur mbalela ora lumaku manèh bebarengan karo Panjenengané; lan kasunyatan bilih prakara punika kalampahan ing bab ENEM, ayat ENAM PULUH ENEM, nedahaké bilih mangan punika minangka sing kapisan saka sawijining prosès pangujian telung undhak, kang diwiwiti kanthi tumedhaké malaékat. Pangujian kapindho punika nalika kaloro golongan dipratélakaké, manawa punika arupa béda antarané Ezekiel lan brayat Israèl sing atos atiné, utawa para prawan wicaksana lan para prawan bodho ing wiwitan lan pungkasan Adventisme, utawa Yeremia lan pasamuwan para panyendha, utawa déning Daniel lan telu wong pinilih mau ing mbandhingaké karo para wong wicaksana Babil ing bab loro kitab Daniel.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Ing runtutan Yohanes pasal nem, tekané ing Galiléa iku tanggal 11 September 2001. Pesen supaya mangan daging lan ngombé getih iku yaiku sajarah sing ing pungkasané nuntun marang angger-angger Minggu sing bakal enggal teka. “Kowé iku apa sing kokpangan,” kaya dene diwakili déning Daniel lan telung priya pinilih ing pasal siji, lan ing Yohanes nem, wong-wong sing milih mangan dagingé Kristus lan ngombé getihé Panjenengané, dadi gambar saka apa sing dipangané. Wong-wong mau dadi gambaré Kristus, déné golongan sijiné sing minger lan ora lumaku manèh bebarengan karo Kristus mratelakaké gambar kéwan iku. Golongan siji iku gambaré Sang Nitahaké, lan sijiné gambaré titah. Yohanes pasal nem nambahi tegesé “Galiléa” marang 11 September 2001, awit tegesé yaiku “engsel”, mangkono nandhani titik pambalikan kanggo para murid. Apa wong-wong mau bakal minger menyang panganan swarga utawa panganan Babil? Ing titik-titik pambalikan profetis iku Kristus mratelakaké pepadhang kanggo mangsa sabanjuré, kaya dene diwakili déning rawuhé mudhun Panjenengané ing taun 2001, nalika bumi dipadhangi déning kamulyan-Nya.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Ana piwulang-piwulang kang kudu disinaoni saka sajarah jaman biyèn; lan kawigatèn katuntun marang prakara-prakara iki, supaya saben wong padha mangerti yèn Allah makarya miturut garis-garis kang padha saiki iki kaya dene Panjenengane tansah tumindak wiwit wiwitan. Astane katingal ana ing pakaryane lan ana ing antaraning bangsa-bangsa saiki, padha bae kaya wiwit Injil kapisan kawartakaké marang Adam ana ing Eden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Ana mangsa-mangsa kang dadi titik balik sajroning sajarah bangsa-bangsa lan pasamuwan. Ing pangayomaning Allah, nalika rupa-rupa krisis iki tumeka, pepadhang kang kanggo wektu iku diparingaké. Manawa ditampi, ana kemajuan rohani; manawa ditampik, banjur nuruné kaanan rohani lan karam ndhèrèk. Gusti lumantar Sabdané wis mbukak pakaryan Injil kang nyerang maju, kaya dene wis ditindakaké ing jaman biyèn, lan bakal katindakaké ing tembé, nganti tekan peperangan panutup, nalika agèn-agèn Iblis bakal nindakaké gerakan pungkasané kang nggumunaké.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Gusti Allah tansah makarya manut garis-garis sejarah kapungkur kang padha, lan Panjenengane ora naté owah. Ana “titik-titik pamalihan” (Galiléa), yaiku “krisis,” lan ing “titik-titik pamalihan” iku “pepadhang kanggo wektu iku diparingaké.” Pepadhang kanggo mangsa panyegelan wong satus patang puluh papat ewu diparingaké ing krisis kang diwiwiti tanggal 11 September 2001. Manawa pepadhang iku “ditampa, ana kamajuan kasukman; manawa ditampik, banjur nututi kamundhuran kasukman lan kacilakan kapal.” Pepadhang iku ngasilaké rong golongan wong nyembah. Pepadhang kang nututi titik pamalihan iku nglambangaké pekabaran kang ngasilaké rong golongan wong nyembah.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Daniel pasal loro nggambarake ujian kapindho, yaiku ujian kang ndherek sawisé ujian pangan ing pasal siji. Ing ayat siji pasal siji kitab Daniel, Yehuda lagi waé kasirnakaké déning Nebukadnezar, kang banjur dadi karajan kapisan ing ramalan Kitab Suci. Iku dadi titik balik ing sajarah bangsa-bangsa uga ing sajarah pasamuwan; iku sawijining krisis gedhé, lan pepadhang bab sawijining ujian pangan banjur diparingaké. Daniel lan telu kancané kang pinilih padha kasil lumantar ujian iku, lan banjur ing pasal loro, wong-wong mau manèh makili wong-wong kang kasil lumantar ujian kapindho. Ujian kapindho iku sawijining ujian ngenani sawijining prakara rahasia kang ora ana wong siji waé, malah Nebukadnezar dhéwé, sing ngerti.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Lambang saka pamriksan iku yaiku reca sajroning impèné Nebukadnésar. Iku sawijining pamriksan urip lan pati ngenani sawijining reca sing ora ana wong siji waé sing mangertèni. Reca iku nandhani karajan-karajan ing ramalan Kitab Suci, lan ana ing Daniel pasal pitu lan wolu, karajan-karajan sing padha kaya ing Daniel loro iku dipratélakaké minangka kéwan-kéwan galak. Pamriksané Nebukadnésar iku pamriksané “reca kéwan-kéwan”, sing ing dina-dina wekasan dumadi sajroning mangsa panyegelan wong satus patang puluh papat ewu.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Ing dina-dina wekasan, pambentukan gambar kéwan iku dadi ujian gedhé tumrap umaté Allah, kang diwakili déning Daniel lan telu kancané sing setya. Iku ujian sing kudu padha liwati sadurungé padha kacapaké nganggo meterai, mula iku dadi pekabaran pangacapan meterai-lan-pangudharan, kang salah siji ngasilaké golongan sing nampa meterainé Allah lan nggambarake citrané Allah, utawa golongan sing nampa meterainé kéwan, lan mulané nggambarake citrané kéwan. Ing Daniel pasal loro, pekabaran bab gambar kéwan iku kacap nganti tekan sajarah nalika iku dadi prakara urip lan pati. Gambaré Nebukadnésar wis dimangertèni kanthi bener déning para Millerit, nanging ing sajarah pangacapan meterai ana sawijining kayektèn kang rahasia, kang gegandhèngan karo gambaré Nebukadnésar, sing dibukak meterainé, nanging mung kanggo wong-wong sing wis nampani pekabaran sing kudu dipangan nalika titik balik iku tekan.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Panganan iku yaiku pekabaran udan pungkasan sing wiwit nalika malaékat saka Wahyu wolulas tumedhak, lan pekabaran udan pungkasan iku yaiku metodhologi garis ing dhuwur garis. Tanpa mangan kayektèn iku, pekabaran rahasia babagan kabentuké gambaring kéwan galak iku ora bisa katon.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen White “diparingi pitedah kanthi cetha, bilih patunging kéwan galak iku bakal kabentuk sadurungé mangsaning sih-rahmat katutup.” Pesen ngenani pambentukan patunging kéwan galak ing Daniel bab loro, nggambarake sawijining pambentukan patung sing mung bakal katon ing sajarah kang tumuli sawisé “titik balik”, nalika pepadhang banjur kaparingaké. Apa sing saiki dimangertèni bab patungé Nebukadnésar yaiku bilih patung iku ora mung nandhani papat karajan kapisan ing ramalan Kitab Suci, nanging uga nandhani sakabèhé wolung karajan, lan pangerten mau ngasilaké sawijining pambentukan anyar saka patung-kéwan galak.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Bebener iku nuduhaké yèn kéwan nomer wolu iku kalebu saka pitu mau, lan luwih cetha manèh nuduhaké yèn Amérika Sarékat, kang wiwitané mbentuk gambaré kéwan iku, lan sawisé kuwi meksa sakabèhé donya supaya nindakaké bab sing padha, bakal nduwèni sipat kenabian saka kéwan sing digawé gambaré iku. Gambar iku nyakup yèn dheweke iku nomer wolu, kang asalé saka pitu mau, lan ing sajarah telung swarané Kristus, iku nandhani titik balik tanggal 11 September 2001, swara taun 2023 kang nimbali balung-balung garing para seksi loro supaya ngadeg, lan swara saka panggilan metu saka Babul.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Swara taun 2023 iku swara kang ngenali rahasia patungé Nebukadnésar lan kapan patung iku ngandika.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

11 September 2001 nggambarake periode kang diwiwiti ana ing kono, lan pungkasané ana ing 18 Juli 2020. Periode swara kapindho saka pasal sewelas nggambarake periode wiwit 18 Juli 2020 nganti tekan swara katelu ing hukum Minggu kang enggal rawuh. Periode kapindho kang diwiwiti ing 18 Juli 2020 nyakup tenger dalan tanggal 3 November 2020, lan tenger dalan tanggal 6 Januari 2021, nalika wong-wong kang wis matèni saksi loro mau wiwit bungah-bungah lan padha ngirim peparing, lan uga nyakup Juli 2023, nalika swara ing ara-ara samun wiwit muniaké pepènget saka kalasangka kapitu.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> “Ing sapinggiring bengawan Kebar, Yéhezkiel nyumurupi sapu angin puser katon teka saka lor, ‘méga gedhé, lan geni kang mbulet ing awaké dhéwé, lan pepadhang ana ing saubengé, lan saka ing tengahé kaya warna ambar.’ Sapérangan roda, padha silangan siji lan sijiné, digerakaké déning papat makhluk urip. Luhur ngungkuli kabèh iku ‘ana gambar dhampar, katoné kaya watu safir; lan ing ndhuwur gambar dhampar iku ana gambar kang katoné kaya manungsa ing sadhuwuré.’ ‘Lan ana katon ing antarané para kerub ana wujud tangané manungsa ana ing sangisoré swiwiné.’ Yéhezkiel 1:4, 26; 10:8. Roda-roda iku pangaturané ruwet banget, satemah nalika dipirsani sapisan kaya ana ing kahanan semrawut; nanging obahé selaras kanthi sampurna. Makhluk-makhluk swarga, kang ditopang lan dituntun déning tangan ing sangisoré swiwiné para kerub, padha nggerakaké roda-roda mau; ing sadhuwuré, ing dhampar safir, ana Panjenengané Kang Langgeng; lan ngubengi dhampar iku ana pelangi, pralambang sih-rahmat ilahi.”

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Kaya dene reruwet kang kaya rodha-rodha iku ana ing sangisoring pituduhing tangan kang ana ing sangisoring swiwi-swiwine kerubim, mangkono uga reroncening prastawa-prastawa manungsa kang ruwet iku ana ing sangisoring pangwasaning Allah. Ing satengahing pasulayan lan gegeripun para bangsa, Panjenengane kang lenggah ing sanginggiling para kerubim isih nuntun lumakuning prakara-prakara ing bumi.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Riwayaté bangsa-bangsa sing silih gumanti ngenggoni wektu lan papan sing wus diparengaké marang wong-wong mau, kanthi ora kasadharan dadi paseksi tumrap kayektèn kang déning wong-wong mau dhéwé ora dingertèni tegesé, ngandika marang kita. Marang saben bangsa lan marang saben wong ing jaman iki, Gusti Allah wus netepaké sawijining papan ana ing rancangan agung Panjenengané. Ing dina iki manungsa lan bangsa-bangsa lagi diukur nganggo unting-unting ing astané Panjenengané kang ora naté luput. Kabèh, lumantar pilihane dhéwé, lagi netepaké nasibé, lan Gusti Allah nguwasani samubarang kabèh kanggo kaleksanané ancas-ancas Panjenengané.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

> “Sejarah sing wis ditetepake dening AKU IKI sing agung ana ing Sabdané, nyawijèkaké pranala demi pranala ing ranté kenabian, wiwit saka kalanggengan ing jaman biyèn tumeka kalanggengan ing jaman kang bakal teka, mratelakaké marang kita ana ing ngendi kita saiki ana ing lumampahing jaman-jaman, lan apa kang bisa diarep-arep ing wektu kang bakal teka. Kabèh kang wis dinubuataké déning ramalan bab apa kang bakal kelakon, nganti tekan wektu saiki, wis kacathet ing kaca-kaca sejarah, lan kita bisa yakin manawa samubarang kang isih bakal kelakon bakal kaleksanan miturut urut-urutane.” Education, 177, 178.

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