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# The Book of Daniel - Number Forty-Six

Kitab Daniel - Nomer Patang Puluh Enem

The Rest and Refreshing

Tetep Sareh lan Kasantosan Anyar

Author

Jeff Pippenger

Published

January 10, 2024

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> 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 digawe mangerti piwulang? Yaiku wong-wong kang wus disapih saka susu, lan dipisah saka dhadhané ibu. Amarga pranatan kudu ana ing sandhuwuré pranatan, pranatan ana ing sandhuwuré pranatan; larik ana ing sandhuwuré larik, larik ana ing sandhuwuré larik; ana sethithik ing kéné, lan ana sethithik ing kana. Awit Panjenengané bakal ngandika marang bangsa iki kanthi lambé kang gagap lan nganggo basa liya. Marang wong-wong iku Panjenengané wis ngandika, Iki pangasoan kang kanthi iku kowé bisa maringi pangaso marang wong kang kesel; lan iki pepengeting kasagaraning badan: nanging wong-wong iku ora gelem ngrungokaké. Nanging pangandikané Pangéran tumrap wong-wong mau dadi pranatan ana ing sandhuwuré pranatan, pranatan ana ing sandhuwuré pranatan; larik ana ing sandhuwuré larik, larik ana ing sandhuwuré larik; ana sethithik ing kéné, lan ana sethithik ing kana; supaya wong-wong mau lumaku, banjur tiba ngungkuli, lan remuk, lan kasiluk, lan katangkep. Mulané rungokna pangandikané Pangéran, hé para wong kang nyenyamah, kang mréntah bangsa iki kang ana ing Yérusalèm. Awit kowé wus padha ngandika, Aku padha wus damel prejanjian karo pati, lan karo neraka aku padha sarujuk; manawa pecut kang nglimputi iku lumaku ngliwati, iku ora bakal tekan marang aku; amarga goroh wis dadi pangungsènku, lan ana ing sangisoring kasasaran aku ndhelikaké awakku: Mulane mangkéné pangandikané Gusti Allah, Lah, Aku netepaké ing Sion sawijining watu kanggo dhasar, watu kang wus kabukten, watu pojok kang aji, dhasar kang mesthi teguh: sapa kang pracaya ora bakal kesusu. Pangadilan uga bakal Dakpasang miturut tali ukur, lan kabeneran miturut unting-unting; lan udan ès bakal nyapu sirna pangungsèning goroh, lan banyu bakal nglimputi papan pandhelikan. Lan prejanjianmu karo pati bakal dibatalaké, lan sarujukmu karo neraka ora bakal tetep; manawa pecut kang nglimputi iku lumaku ngliwati, banjur kowé bakal kaidak-idak déning iku. Yesaya 28:9–18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

Ing taun 1863, para wong sing moyoki lan mrentah ing Yerusalem miwiti sawijining pakaryan sing lumaku saya maju kanggo nutupi permata-permata Miller lan ngganteni nganggo dhuwit recehan lan permata palsu. Kanthi mangkono, dheweke “nggawé prajanjian karo pati,” dheweke “nggawé goroh” dadi “pangungsèn”-né lan “ndhelik” “ing sangisoré kabohongan.” Nanging dheweke kudu diuji nganggo piweling ing dina pungkasan bab “karaharjan” lan “kasagaran anyaran,” kang diandharaké déning Petrus ing kitab Para Rasul.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Nanging prekara-prekara iku, kang wus dipratelakaké dhisik déning Allah lumantar tuturé para nabi-Né kabèh, yén Sang Kristus kudu nandhang sangsara, wis katetepaké mangkono déning Panjenengané. Mulané padha mratobata lan padha mblenjana, supaya dosa-dosamu bisa kabusak, supaya mangsa kasagaran bakal teka saka ing ngarsané Pangéran; lan Panjenengané bakal ngutus Yésus Kristus, kang sadurungé wus dipratélakaké marang kowé: kang kudu katampani déning swarga nganti tekan mangsa pamulihaning samubarang, kaya kang wus dingandikakaké déning Allah lumantar tuturé para nabi-Né kang suci kabèh wiwit saka wiwitaning jagad. Awit Musa satemené wus ngandika marang para leluhur, Pangéran Allahmu bakal nangèkaké kanggo kowé sawijining nabi saka antaramu para sadulurmu, kaya aku; marang Panjenengané kowé kudu ngrungokaké ing samubarang kabèh apa waé kang bakal dipangandikakaké marang kowé. Lan bakal kelakon, saben nyawa kang ora gelem ngrungokaké nabi iku bakal disirnakaké saka antarané bangsa iki. Malah, para nabi kabèh wiwit saka Samuel lan para nabi sawisé dhèwèké, kabèh kang wus ngandika, iya padha martakaké sadurungé bab dina-dina iki. Lelakone Para Rasul 3:18–24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Pétrus nedahaké yèn kabèh para nabi wus ngandika bab mangsa pangayoman lan udan akhir, lan Yésaya lagi nedahaké golongan sing nampik mangsa pangayoman pungkasan kang dumadi ing panutuping pangadilan pamriksan, nalika dosa lagi dibusak lan udan akhir lagi tumurun. Ing wektu iku, golongan sing wis gawé prejanjian pati sing dirujuk déning Yésaya, miturut Pétrus, bakal “kasirnakaké saka ing antarané umat.” Sister White kerep ngrembug wektu iki piyambak, yaiku wektuné palerenan lan pangayomané Yésaya.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Malaekat sing manunggal ing pangumandhanging pekabaran malaekat katelu iku bakal madhangi saindenging bumi kanthi kamulyane. Ing kene kaweca sawijining pakaryan kang jembare nganti saindenging jagad lan kakuwatane ora lumrah. Gerakan advent taun 1840–44 iku sawijining pratandha kamulyan saka pangwasaning Allah; pekabaran malaekat kapisan digawa menyang saben pos misionaris ing jagad, lan ing sawetara nagara ana kapentingan agami kang paling gedhé sing tau kasumurupan ing tanah endi wae wiwit jaman Reformasi abad kaping nembelas; nanging kabeh iku bakal kasilep déning gerakan kang gagah prakosa ing sangisoré pepènget pungkasan saka malaekat katelu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Pakaryan mau bakal padha karo pakaryané Dina Pentakosta. Kaya dene ‘udan wiwitan’ kaparingaké, sajroning kawutahaning Roh Suci ing pambukané Injil, supaya nuwuhaké wiji kang aji, mangkono uga ‘udan pungkasan’ bakal kaparingaké ing pungkasané kanggo matengaké panèn. ‘Mangka kita bakal wanuh, manawa kita tansah ngudi supaya wanuh marang Sang Yehuwah: miyosé Panjenengané wis katetepaké kaya ésuk; lan Panjenengané bakal rawuh marang kita kaya udan, kaya udan pungkasan lan udan wiwitan tumrap bumi.’ Hosea 6:3. ‘Mulane padha bungaha, hé para putrané Sion, lan padha sukakna ana ing Sang Yehuwah, Allahmu; awit Panjenengané wis maringi kowé udan wiwitan kanthi trep, lan Panjenengané bakal ndhatengaké udan kanggo kowé, yaiku udan wiwitan lan udan pungkasan.’ Joel 2:23. ‘Ing dina-dina pungkasan, mangkono pangandikané Allah, Aku bakal ngesokaké Roh-Ku marang sakehing manungsa.’ ‘Lan bakal kalakon, saben wong kang nyebut asmané Gusti bakal kapitulungan rahayu.’ Lelakone Para Rasul 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Pakaryan agung Injil ora bakal dipungkasi kanthi panyingkapan panguwaos Allah sing luwih sathithik tinimbang kang nandhani wiwitane. Ramalan-ramalan kang kasampurnakake ing pametune udan wiwitan nalika Injil wiwit kawiwitan, bakal kasampurnakake maneh ing udan pungkasan nalika Injil nyedhaki pungkasane. Inilah ‘wektu-wektu panyegeran’ kang diarep-arep déning rasul Pétrus nalika panjenengané ngandika: ‘Mulané padha mratobata lan padha mblenjanana, supaya dosa-dosamu kapusna, nalika wektu-wektu panyegeran iku rawuh saka ngarsané Pangéran; lan Panjenengané bakal ngutus Yésus.’ Lelakone Para Rasul 3:19, 20.” The Great Controversy, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Pangaji punika adhedhasar metodologi udan pungkasan, kados ingkang dipratelakaké minangka “garis ing dhuwur garis.” Pesen pangaji punika dipunaturaké déning para juru-jaga ingkang kagungan “basa sanès,” ingkang dipunsimbolakaké kagungan “lambé ingkang gagap.” Pesen pangaji saking udan pungkasan badhé dipunaturaké déning para juru-jaga ingkang dereng nate katrènan wonten ing metodologi Protestanisme murtad lan Katolik, ingkang sampun dipunadopsi déning Adventisme sajroning sadaya sajarah pambrontakanipun.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> “Wektu iku wis ora suwé manèh nalika pacoban bakal tumeka marang saben jiwa. Tengeré kéwan iku bakal diupayakaké marang kita. Wong-wong sing sethithik mbaka sethithik wis nyerah marang tuntutan kadonyan lan nyelarasaké dhiri karo pakulinan donya, ora bakal ngrasa angel kanggo pasrah marang para panguwasa, tinimbang ndadèkaké awaké dhéwé kena olok-olok, cacad, ancaman pakunjaran, lan pati. Perjuangan iku ana ing antarané pepakoné Gusti Allah lan pepakoné manungsa. Ing wektu iki emas bakal dipisahaké saka rereged ing pasamuwan. Kasalehan sejati bakal cetha kabédakaké saka panampakan lan gemerlapé sing palsu. Akèh lintang sing wis kita kagumi merga padhangé, ing wektu iku bakal banjur mati ing pepeteng. Sekam kaya méga bakal kabur kabawa angin, malah saka panggonan-panggonan sing kita tingali mung kaya lumbung kebak gandum sing becik. Kabèh wong sing ngagem pepaesing pasucèn, nanging ora kasandhangan kabenerané Kristus, bakal katon ana ing wirangé ketelanjangané dhéwé.”

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> “Nalika wit-witan kang tanpa woh ditegor minangka kang mung mbebani lemah, nalika wong akeh saka para sadulur palsu dipisahaké saka para kang sejati, nalika iku wong-wong kang kasimpen bakal katampak cetha, lan kanthi hosana nglumpuk ana ing sangisoring panji-panji Kristus. Wong-wong kang wus tau isin lan ora pracaya marang awake dhewe bakal nyatakaké awake kanthi terang-terangan kanggo Kristus lan kayektèn Panjenengané. Wong-wong kang paling ringkih lan mangu-mangu ana ing pasamuwan bakal dadi kaya Dawud—siyap tumindak lan wani ngadhepi bebaya. Saya peteng bengine tumrap umaté Gusti Allah, saya sumunar lintang-lintang. Iblis bakal nganiaya wong-wong setya kanthi abot; nanging, ing asmané Gusti Yésus, wong-wong mau bakal metu luwih saka para kang menang. Nalika iku pasamuwané Kristus bakal katampak ‘éndah kaya rembulan, padhang kaya srengéngé, lan nggegirisi kaya wadya bala mawa panji-panji.’”

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> “Winih-winih kayekten sing lagi kasebar lumantar usaha-usaha misi banjur bakal thukul, mekar, lan ngasilaké woh. Jiwa-jiwa bakal nampani kayekten, iya iku wong-wong sing bakal tahan nandhang kasusahan lan memuji Gusti Allah amarga padha kaparingan kalodhangan nandhang sangsara marga saka Gusti Yesus. ‘Ana ing donya kowé bakal ngalami kasangsaran: nanging padha bungaha; Aku wis ngalahaké donya.’ Nalika pecut paukuman sing mbledhos bakal ngliwati bumi, nalika tampah lagi ngresiki lantaianing Yehuwah, Gusti Allah bakal dadi pitulungan tumrap umaté. Tropa-tropi Iblis bisa uga diluhuraké ing papan kang dhuwur, nanging imané wong-wong sing resik lan suci ora bakal dadi kendhat.”

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> “Élia njupuk Élisa saka bajak lan nguncalaké marang dhèwèké jubah pengudusané. Panggilan tumrap pakaryan agung lan suci iki wis kaaturaké marang wong-wong sing duwé kawruh lan kalungguhan; manawa wong-wong mau andhap-asor ana ing paningalé dhéwé lan ngandel kanthi sampurna marang Pangéran, Panjenengané mesthi wus ngurmati wong-wong mau kanthi mènèhi hak ngusung panji-panji-Nya kanthi kamenangan tumuju ing pamenang. Nanging wong-wong mau misah saka Gusti Allah, nyerah marang pangaribawané donya, lan Pangéran nampik wong-wong mau.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> “Akeh wong wis ngluhuraké èlmu kawruh lan kelangan panyawang marang Gusti Allahing èlmu kawruh. Nanging, iki ora kelakon tumrap pasamuwan ing jaman kang paling murni.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “Gusti Allah bakal nindakaké sawijining pakaryan ing jaman kita iki sing mung sathithik wong kang nyana. Panjenengané bakal ngangkat lan ngluhuraké ana ing antarané kita wong-wong sing diwulang luwih dening pomading Roh-Né tinimbang déning latihan lahiriah saka lembaga-lembaga ilmiah. Sarana-sarana iki ora kena diremehake utawa dipaido; iku katetepaké déning Gusti Allah, nanging mung bisa nyukupi kualifikasi lahiriah waé. Gusti Allah bakal ngetingalaké yèn Panjenengané ora gumantung marang manungsa fana kang pinter lan ngagung-agungaké awaké dhéwé.” Testimonies, volume 5, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

“pecut sing nglimputi” iku sawijining pralambang tumrap angger-angger Minggu, kang wiwit ing jaming lindhu gedhé ing Wahyu sewelas. Iku nggambarake mangsa panggodhane angger-angger Minggu kang lumaku saya maju.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Bangsa-bangsa manca bakal ngetutaké tuladha Amerika Sarékat. Sanadyan dhèwèké dadi sing mimpin rumiyin, nanging krisis kang padha bakal nempuh umat kita ing sakèhé péranganing donya.” Testimonies, jilid 6, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Sakdurungé angger-angger dina Minggu, dhuwit recehan palsu ing sajroning impené Miller kasaput metu liwat jendhéla, kaya para Adventis Laodikia dipuntahaké metu saka cangkeming Pangéran. Banjur pasamuwan diangkat minangka panji, “endah kaya rembulan, padhang kaya srengéngé, lan nggegirisi kaya tentara kanthi panji-panji”. Pesené Yesaya kang metu saka “ilat liya” lan “lambe kang gagap,” nggambaraké wong-wong kang diunggahaké lan diluhuraké sarta kang diwulang déning jebadan Roh Panjenengané tinimbang déning latihan lahiriah saka lembaga-lembaga ngèlmu. Para wong mendem saka Éfraim ora bisa ngliwati pacoban “baris demi baris,” amarga kawicaksanané para wong wicaksana ing antarané wus sirna. Ramalan tumrap wong-wong mau wis dadi kaya kitab kang kasegel.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Sajarah, kang miturut Petrus, wis dipituturaké déning kabèh para nabi wiwit saka Samuel, maringi sawetara gambaran ngenani karusakané wong-wong Adventis sing nampik pekabaran udan pungkasan; nanging apa sing dialami déning wong-wong mau ing ukum dina Minggu iku dudu pati jasmani, nanging pati rohani kang katuntun déning pangrumaning kasunyatan yèn wong-wong mau wis kasasar kanggo salawas-lawasé, kaya sing dilambangaké déning para prawan kang bodho, kang ing kitab Amos padha kaprabawan marang kasunyatan yèn wong-wong mau wis katilar.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Lah, bakal tumeka dina-dina, mangkono pangandikaning Pangéran Allah, yèn Ingsun bakal ngutus pailan ana ing tanah iki, dudu pailan roti, lan dudu ngelak marga saka kurang banyu, nanging pailan kanggo krungu pangandikané Pangéran. Lan wong-wong bakal nglambrang saka segara tekan segara, lan saka lor nganti wetan, padha bakal mlayu mrana-mréné nggolèki pangandikané Pangéran, nanging ora bakal nemu. Ing dina iku para prawan kang endah lan para nom-noman bakal semaput marga ngelak. Wong-wong kang sumpah marga saka dosané Samaria, lan kandha, Allahmu, hé Dan, gesang; lan, Tata-carané Bersyeba gesang; iya wong-wong kuwi bakal tiba, lan ora bakal tangi manèh nganti salawas-lawasé. Amos 8:11–14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Sawisé nyebut babagan wektu hukum Minggu nganggo pralambang “cambuk sing nglimpah,” Yésaya ngrembug rasa wedi lan kuwatir sing terus lumangsung saka wong-wong sing wis nganakaké prajanjian karo pati.

> 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. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> Lan prejanjènmu karo pati bakal dibatalaké, lan pasetujuanmu karo neraka ora bakal tetep; manawa paukuman gedhé kang nglimputi iku lumaku ngliwati, kowe bakal katindhes déning iku. Wiwit nalika iku wiwit maju, iku bakal nyekel kowe; amarga saben ésuk bakal ngliwati, awan lan bengi; lan iku mung bakal dadi kasangsaran kanggo mangertèni pawartos mau. Yesaya 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Pangerten bab tambahing kawruh sing kagambarake déning permata-permata Miller banjur ora bakal kasedhiya, nanging “pangerten” marang pawarta ngenani krisis undhang-undhang Minggu sing maju saya ngrembaka bakal nandhani manawa prejanjiané karo pati wis dibatalaké. Wong-wong sing ndhelik “ing sangisoring kablènjatan” banjur bakal nyumurupi yèn “Pangéran Allah” wus nitahaké “ing Sion kanggo dadi dhasar sawijining watu, watu sing wis kabuktèn, watu pojok sing aji banget, dhasar sing mesthi,” nanging wis kasep. Kablènjatan-kablènjatan sing wis dadi papan pandhelikané nalika padha lumaku ngliwati sajarah banjur kasirnakaké. Akèh saka goroh-goroh sing cetha kuwi bisa gampang dimangertèni ana ing wahyu bab Kali Ulai.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Para penganut Miller, selaras karo pangertené marang Daniel bab loro, ngenali karajan-karajan ing Daniel wolu minangka karajan-karajan sing padha kang dipratelakaké ing bab pitu. Bédané antarané loro bab iku yaiku yèn bab pitu nggambaraké unsur-unsur pulitik saka karajan-karajan mau, dene bab wolu nggambaraké unsur-unsur religius saka karajan-karajan mau. Awit saka kuwi, Daniel bab wolu dipaparaké kanthi istilah-istilah karesmèn.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Daniel bab wolu migunakaké pralambang pasamuwan suci kanggo nggambaraké karajan-karajan, nanging saben pralambang pasamuwan suci sing katuduhaké ing bab iku wis kacemaran, saéngga nandhakaké ana bedané antarane agama sejatié Kristus lan agama palsuné Sétan. Wedhus gèmbèl lanang iku kéwan sing dienggo kurban ing pasamuwan suciné Allah, nanging saben kurban ing pasamuwan suci kudu tanpa cacad. Wedhus gèmbèl lanang ing bab wolu iku ora pantes dienggo kurban ing pasamuwan suciné Allah, awit sunguné ora padha.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Banjur aku ngangkat mripatku, lan ndeleng, lah ana wedhus lanang ngadeg ana ing ngarepé kali, kang duwé sungu loro; lan sungu loro iku dhuwur, nanging siji luwih dhuwur tinimbang sijiné, lan sing luwih dhuwur iku metu pungkasan. Daniel 8:3.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

Wedhus gèmbèl lanang sing duwé loro sungu kanthi dawa sing béda-béda ora bakal kenging dipasrahaké dadi kurban ing pasucèné Allah, nanging pralambangé iku dudu agamané Allah sing sejati, nanging agamané palsu gawéyané Iblis, yaiku paganisme. Kraton sabanjuré dipralambangaké déning wedhus lanang, sing uga kalebu kurban pasucèn, nanging sepisan manèh wedhus iku wis rusak, amarga duwé sungu ana ing antarané mripaté, tanpa kasaimbangan sing sampurna kaya kang diprayogakaké tumrap kurban ing pasucèn.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Nalika aku lagi nggatekake, lah katon ana wedhus gèmbèl lanang teka saka kulon ngliwati salumahing bumi, lan sikilé ora ndumuk ing lemah; lan wedhus gèmbèl lanang iku duwé sungu gedhé ing antarané mripaté. Daniel 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

Pungkasane sungu wedhus lanang mau tugel lan ngasilaké patang sungu, kang uga ndadèkaké iku ora pantes dadi pisungsung ana ing pasucèné Allah.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Mulané wedhus lanang iku saya dadi gedhé banget; lan nalika wus kuwat, sungu gedhé iku tugel; lan minangka gantiné, thukul papat sungu kang pinunjul tumuju marang patang angin ing langit. Daniel 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Bab wolu kitab Daniel diwiwiti tanpa karajan Babil kaacu kanthi sawijining pralambang. Babil, karajan kapisan ing wangsit Kitab Suci, wus ditetepake sacara alkitabiah adhedhasar loro seksi ing bab loro lan bab pitu; nanging ing bab wolu, Babil kanthi sengaja didhelikake kanggo negesake sipat wangsit babagan kapausan kang nampani tatu kang matèni, kang ing pungkasané diwarasake. Sajeroning mangsa wiwit saka tatu kang matèni iku nganti tatu iku diwarasake, kapausan kanthi wangsit didhelikake, utawa dilalekake. Panyandhetan iku uga dipralambangake déning karajan Nebukadnezar kang dicopot lan sawisé iku banjur dibalèkaké manèh.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Bab wolu kitab Daniel diwiwiti kanthi pralambang langsung tumrap karajan kapindho, kanthi ngenalaké wedhus gèmbèl lanang sing makili karajan Medhia-Pèrsia, kang banjur diterusaké déning wedhus lanang sing rusak, sing makili karajan Yunani. Sawisé iku, saka salah siji saka patang angin, yaiku pamecahan kang dadi asalé patang sungu Yunani sawisé bubrah, Daniel mirsa ana sungu cilik sing makili karajan kapapat, yaiku Roma. Sungu cilik iku makili loro tataran Roma, kang katuduhaké ana ing patang ayat. Roma pagan katuduhaké déning sungu cilik ing jinis lanang, déné Roma kapausan katuduhaké minangka sungu cilik ing jinis wadon.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Lan saka salah siji saka tanduk-tanduk mau metu ana tanduk cilik, kang banjur dadi saya gedhé banget tumuju ing kidul, tumuju ing wetan, lan tumuju ing tanah kang endah. Lan tanduk iku dadi saya gedhé, nganti tekan marang bala tentara swarga; lan sawatara saka bala tentara lan saka lintang-lintang iku dibalangake mudhun menyang bumi, banjur diinjak-injak. Ya, dhèwèké ngluhuraké awaké dhéwé nganti marang Pangérané bala tentara, lan kurban obongan saben dina kaicalaké déning panjenengané, sarta papan pasucèn-É dibalangaké mudhun. Lan sawijining bala tentara dipasrahaké marang dhèwèké nglawan kurban obongan saben dina marga saka panerak, lan iku mbalangaké kayektèn menyang bumi; lan iya nindakaké karsané, sarta kaleksanan kanthi becik. Daniel 8:9–12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Sungu cilik saka Roma kang mlebu ing carita iku ing ayat sanga dipratélakaké ing wangun lanang, banjur ing ayat sapuluh sungu cilik iku dipratélakaké ing wangun wadon, tumuli ing ayat sewelas sungu cilik iku dipratélakaké ing wangun lanang, lan banjur ing ayat rolas sungu cilik iku sapisan manèh dipratélakaké ing wangun wadon.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Daniel bab wolu ndhelikake karajan kang kapisan, banjur rong karajan sabanjuré dipralambangaké minangka kéwan papan suci kang rusak, lan karajan kang kaping papat dipralambangaké déning sawijining sungu. Sungu iku kanthi profètis wis rusak, awit katon minangka wong lanang, banjur wong wadon, banjur wong lanang, lan banjur wong wadon.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Wadon aja nganggo apa kang kagolong marang lanang, lan lanang aja nganggo sandhangané wadon; awit sakèhé wong kang nindakaké mangkono iku nistha ana ing ngarsané Pangéran Allahmu. Pangandharing Toret 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Wujud lanang saka sungu cilik Roma kapir dumunung ana ing ayat sanga lan sewelas, déné wujud wadon saka sungu cilik Roma kepausan dumunung ana ing ayat sepuluh lan rolas. Jinis kelamin saka sungu cilik iku bisa dingertèni kanthi nggatekake tembung-tembungé Daniel ing tataran teks asli, sawijining prakara sing ora bisa dideleng déning Miller, awit dhèwèké mung migunakaké Cruden’s Concordance, lan Cruden’s Concordance ora nyedhiyakaké katrangan bab basa asliné. Gonta-ganti jinis kelamin ing sajroning patang ayat iku dimangertèni déning para juru nerjemahaké Alkitab King James, lan pancèn padha njaga jinis-jinis kelamin mau ing pérangan kasebut, manawa panjenengan mangerti apa sing kudu digatekake.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Para panarjamah mangertos bedaning sungu cilik lanang lan sungu cilik wadon ing ayat sanga nganti rolas, lan padha nggambarake bedane mau kanthi tembung “it.” Tembung “it” digunakake tumrap sungu cilik nalika ana ing wangun femininé. Delengen Daniel pasal wolu, ayat sepuluh:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Lan sungu iku saya gedhé, nganti tumeka marang bala tentara swarga; lan saperangan saka bala tentara lan saka lintang-lintang iku dicemplungaké menyang bumi, lan diinjak-injak. Daniel 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

“Dadi saya gedhé,” lan “nguncalké mudhun,” mangkono nandhakaké yèn sungu cilik iku yaiku wong wadon. Ayat rolas nyatakaké:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Lan sakehing wadya dipasrahaké marang dhèwèké bebarengan karo kurban saben dinané marga saka panerak; lan iku nguncalaké kayektèn tumeka ing lemah; lan iya tumindak, lan kasil. Daniel 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

Ing ayat rolas, tembung “him” ditambahaké, lan iku ora kanthi pas makili sungu cilik, amarga sungu cilik ing ayat iku kaping pindho diidentifikasi minangka “it,” saéngga makili wangun feminin. Para panjarwa cetha ngakoni pembedan gender sing digunakaké déning Daniel, nanging padha ora mesthi ngenani apa sing dikarepaké déning Daniel, lan padha nyoba ndadèkaké sungu cilik ing ayat iku lanang jendheré kanthi nambahaké tembung miring “him,” nanging iku ora didhukung déning tembung-tembung Daniel sing satemené. Tembung-tembunge negesaké yèn sungu cilik iku feminin lan “it” (sungu cilik feminin mau), nguncalaké kayektèn menyang lemah, lan “it” (sungu cilik feminin mau), tumindak lan makmur.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

Ing ayat sanga, frasa “sungu cilik” ana ing jinis maskulin lan nggambarake Roma kafir. Iku metu saka salah siji saka “papat angin” kang dadi pamecahané Kakaisaran Yunani. Ing ayat kasebut, selaras karo sajarah, Roma kafir nelukake telung wewengkon géografis nalika njupuk kalenggahané ing dhamparing bumi.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Lan saka salah siji ing antarané mau metu ana sungu cilik, kang tuwuh saya gedhé banget, ngarah mangidul, lan ngarah mangétan, sarta ngarah menyang nagara kang endah. Daniel 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

Ing ayat sewelas (kang dadi salah satunggaling papan paprangan utama tumrap pasulayan bab “kang saben dinten”), sungu alit punika dipunwastani minangka “he,” “him” lan “his.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Malah, panjenengané ngluhuraké awaké dhéwé nganti marang Pangéraning wadya-bala, lan déning panjenengané kurban saben dinané dicabut, lan papan pasucèné dijungkirbalèkaké. Daniel 8:11.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Saben asas ing Sabdaning Allah nduwèni panggonané dhéwé, saben kasunyatan nduwèni teges lan gegayutané. Lan sakabèhé susunané, ing rancangan lan pangwujudané, menehi paseksi bab Sang Panganggité. Susunan kang mengkono kuwi ora ana pikiran kejaba pikiraning Sang Tanpa Wates kang bisa ngrancang utawa mbentuk.” Education, 123.

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