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# The Book of Daniel - Number Forty

Kitab Daniel - Nomer Patang Puluh

Paul

Paulus

Author

Jeff Pippenger

Published

January 4, 2024

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Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Bab kapisan kitab Daniel, manawa ditumpangtindihake karo bab kapapat kitab Daniel, makili sajarah malaékat kapisan lan malaékat kapindho, wiwit taun 1798 tekan 1844. Ing sajarah iku kitab Daniel kabukak segelé, lan pérangan sing kabukak segelé yaiku bab pitu, wolu, lan sanga. “Baris demi baris,” bab kapisan, kapapat, banjur bab pitu nganti sanga, nggambarake sajarah gerakan Millerit saka malaékat kapisan.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

Ing sajarah iku (1798 nganti 1844), kayektèn-kayektèn dhasar Adventisme kaadegaké, lan kayektèn-kayektèn mau ing wekasané kawakili ana ing bagan para perintis taun 1843. Patung Nebukadnezar ing Daniel pasal loro ana ing bagan iku. Wahyu-wahyu ing Daniel pitu lan wolu ana ing bagan iku. “Kurban padinan” ing pasal wolu kawakili, mengkono uga “pitu kaping” ing Levitikus rong puluh enem. Telung Bilai Islam, kaya sing kawakili ing Wahyu pasal sanga, ana ing kono. Gusti Allah bola-bali maringi pepéling sadurungé manawa kayektèn-kayektèn dhasar iku bakal diserang.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Muga wong-wong kang jumeneng dadi para panjaganing Allah ana ing tembok-temboking Sion iku dadi wong-wong sing bisa ndeleng bebaya sadurunge tekan marang bangsa iku,—wong-wong sing bisa mbedakaké antarané kayekten lan kaluputan, kabeneran lan ora bener.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Pepènget wis rawuh: Ora kena diwènèhaké mlebu apa waé sing bakal ngganggu dhasaring pracaya kang ing ndhuwuré iku kita wis mbangun wiwit pesen iku rawuh ing taun 1842, 1843, lan 1844. Aku ana ing sajroning pesen iki, lan wiwit wektu iku aku wis ngadeg ana ing ngarepé jagad, setya marang pepadhang sing wis diparingaké Gusti Allah marang kita. Kita ora duwé ancas nyingkiraké sikil kita saka landhesan kang ing kono sikil kita wis ditetepaké, nalika saben dina kita ngupaya marang Gusti kanthi pandonga kang temen-temen, nggolèki pepadhang. Apa kowé ngira yèn aku bisa nilar pepadhang sing wis diparingaké Gusti Allah marang aku? Iku bakal tetep kaya Gunung Watu Langgeng. Iku wis nuntun aku wiwit saprak diparingaké.” Review and Herald, April 14, 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Pakaryané wong sing ngresiki rereged nganggo sikat, kang bakal kaleksanan kanthi partisipasiné umat Allah ing dina-dina pungkasan, uga digambaraké déning Yesaya, nalika panjenengané nélakaké umat ing dina-dina pungkasan lan pakaryan kang katimbalan supaya ditindakaké déning wong-wong mau, awit dhasar-dhasar iku wus katakdiraké kanggo kakubur déning kasalahan sadurungé dina-dina pungkasan tekan.

> 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 ing antaramu bakal mbangun manèh reruntuhan-reruntuhan kuna; kowé bakal ngedegaké manèh dhasar-dhasaré turun-temurun kang akèh; lan kowé bakal sinebut, Sing ndandani bolonganing témbok, Sing mulihaké dalan-dalan supaya kena dienggoni. Yesaya 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

“Reruntuhan-reruntuhan kuna” iku ngrujuk marang kayektèn-kayektèn doktrinal sing magepokan karo loro kakuwatan kang ngrusak, yaiku paganisme lan kepausan. Loro kakuwatan kang ngrusak, yaiku paganisme kang banjur diterusaké déning kepausan, iku sing digunakaké déning William Miller minangka kerangka tumrap saben ramalan sing dipratélakaké déning dhèwèké.

> 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 reruntuhan-reruntuhan lawas, bakal ngedegake maneh karusakan-karusakan kang biyen, lan bakal ndandani kutha-kutha kang rusak, karusakan-karusakan saka pirang-pirang turun-temurun. Yesaya 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Strukturing wangsit sing dipratelakaké minangka kerangka, yaiku sajarah lan sesambungané loro kakuwasan mau. Mulihaké “dalan-dalan supaya kena dienggoni,” iku pamulihaning kerangka Miller, kang dipratandhakaké ing impèné lumantar pakaryané wong sing nggawa sikat rereged. Yesaya migunakaké gambaran sajarahé Ezra lan wong-wong sing bali saka Babilon lan ndandani Yérusalèm, kanggo nandhani pamulihaning karusakan-karusakan jaman biyèn.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. 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 9:7–9.

> Wiwit jaman para leluhur kita nganti tekan dina iki, kita wis kataman kaluputan gedhe; lan awit saka pialan kita, kita, para ratu kita, lan para imam kita, wis kaserahake marang tangan para ratu ing tanah-tanah liya, marang pedhang, marang panangkaran, marang penjarahan, lan marang kawirangan ing rai, kaya ing dina iki. Lan saiki, sajrone sawatara wektu cekak, sih-rahmat wis kaparingake saka Pangeran Yehuwah, Gusti Allah kita, kanthi nilarake kanggo kita sawenehing turahan kang bisa uwal, lan maringi kita sawijining paku ing papan suci Panjenengane, supaya Gusti Allah kita madhangi mripat kita, lan maringi kita sawatara panyegeran ana ing kawulan kita. Awit biyèn kita iki para kawula; nanging Gusti Allah kita ora nilar kita ana ing kawulan kita, malah Panjenengane ngluwihi sih-kadarman marang kita ana ing ngarsane para ratu Persia, kanggo maringi kita panyegeran, kanggo ngedegake padalemaning Allah kita, lan kanggo ndandani karusakan-karusakane, sarta kanggo maringi kita témbok ana ing Yehuda lan ing Yerusalem. Ezra 9:7–9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

Ezra lan wong-wong sing ndandani Yerusalem nggambarake “sisa” sing dadi wong-wong mulihake dalan-dalan supaya bisa dienggoni, lan wong-wong iku yaiku wong-wong sing lagi nindakake pakaryan ing konteks pandonga Imamat rong puluh enem, kang dirujuk dening Ezra mangkene: “saka jaman para leluhur kawula ngantos dinten punika kawula sampun wonten ing kalepatan ingkang ageng; lan awit saking piala kawula, kawula, para ratu kawula, lan para imam kawula, sampun kawonaken dhateng tangan para ratu ing nagari-nagari, dhateng pedhang, dhateng panangkaran, dhateng rampasan, lan dhateng isin ing pasuryan.” “Dinten” kang dipunmaksud yaiku “dinten” nalika “sisa” ing akhir jaman mulihake dalan-dalan supaya bisa dienggoni.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Turahan saking Ezra punika kalih seksi ingkang kawungokaken wangsul gesangipun ing pungkasaning tigang setengah dinten, lan netepi pandonga Imamat kalih dasa enem kados ingkang dipunwedharaken déning Daniel wonten ing pasal sanga. Nalika Ezra lan para mitra nyambut damelipun wangsul saking pangasingan saha mbangun malih Yérusalèm, punika dados pralambang pakaryan mulihaké permata-permata Miller, inggih punika pakaryan mulihaké kayekten-kayekten dhasaripun Miller. Awit saking punika, mangertos rerangkèn pakaryanipun Miller punika wigati sanget.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> “Para rasul mbangun ing ndhuwur sawijining dhasar kang kukuh, yaiku Watu Karang Ingkang Langgeng. Marang dhasar punika padha nggawa watu-watu kang digalih saka jagad iki. Para tukang bangunan iku nyambut gawe ora tanpa alangan. Pakaryané dadi angel banget amarga panentangan saka para satru Kristus. Padha kudu nglawan kefanatikan, prasangka, lan sengité wong-wong kang mbangun ing ndhuwur dhasar palsu. Akeh wong kang nyambut gawe minangka tukang bangunan pasamuwan bisa dipadhakaké karo para tukang bangunan témbok ing jamané Néhémia, kang bab wong-wong mau katulis mangkéné: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Para Rasul, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

Ing loro-lorone pethikan ing Yesaya, pakaryan iku yaiku ngedegake maneh dhasar-dhasar lan karusakan-karusakan saka akeh turun-temurun. Yesaya lagi nandhesake sawijining pakaryan rohani kang digambarake lumantar pakaryan harfiah. Dhasar-dhasar iku kudune dijaga, nanging malah pungkasane katutupan kabèh déning dhasar palsu saka permata-permata palsu. Wong-wong kang diarani déning Yesaya iku lagi mulihaké kayektèn-kayektèn dhasar saka para Millerit, dudu bata lan watu sing harfiah. Lambang saka kayektèn-kayektèn mau yaiku kerangka Miller ngenani loro kakuwasan kang njalari karusakan, kang ngidak-idak papan suci lan balané sajrone “pitu wektu.”

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

Pakaryan pamulihan iku dipratélakaké minangka ngedegaké manèh “dhasar-dhasar” lan “panggonan-panggonan sepi saka pirang-pirang turun-temurun,” lan iku nglambangaké pakaryan profètis kanggo mulihaké kayektèn-kayektèn dhasar lumantar metodologi sing nggawa garis profètis ing sandhuwuré garis profètis, saka kéné sethithik lan saka kana sethithik. Pakaryan ngadegaké manèh dhasar-dhasar lan panggonan-panggonan sepi iku yaiku pakaryan nyawisaké lan mbélani kayektèn-kayektèn asli sing dipratélakaké ing bagan pionir 1843 lan 1850, kang dadi loro lèmpèngé Habakuk pasal loro. Lan pakaryan iku katindakaké kanthi metodologi udan pungkasan, yaiku “garis ing sandhuwuré garis”. Iku pakaryan bali marang dalan-dalan lawasé Yeremia ing pasulayan nglawan wong-wong sing kepéngin njunjung sawijining dhasar palsu, kaya sing dipratélakaké déning permata-permata palsu ing impené Miller.

> “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 nggesèr pamikirané para sadulur lan sadulur wadon kita saka pakaryan nyawisaké sawijining umat supaya bisa ngadeg ing dina-dina wekasan iki. Kapinteran sesaté dirancang kanggo nggiring pamikiran adoh saka bebaya lan kuwajiban ing wekdal iki. Wong-wong mau nganggep pepadhang sing digawa Kristus saka swarga kanggo kaparingaké marang Yokanan tumrap umaté iku ora ana regané babar pisan. Wong-wong mau mulang manawa adegan-adegan sing wis ana ing ngarepé kita iki ora cukup wigati kanggo nampa kawigatosan mirunggan. Wong-wong mau ndadèkaké kayektèn sing asalé saka swarga dadi tanpa daya, lan ngrampasi umat Allah saka pangalamané ing jaman biyèn, banjur nggantèni iku nganggo élmu 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.

> “Pangandikane Sang Yehuwah mangkene, Ngadega ana ing dalan-dalan, lan pirsanana, lan takona bab margining dalan-dalan kang kuna, ing endi 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 nganti ana wong ngupaya ngrubuhake dhasar-dhasar pracaya kita—dhasar-dhasar kang wis kaadegaké ing wiwitaning pakaryan kita lumantar panaliten marang Sabda kanthi pandonga lan lumantar wahyu. Ing sandhuwuré dhasar-dhasar iki kita wis mbangun sajroning sèket taun pungkasan. Wong-wong bisa uga nyangka yèn padha nemu dalan anyar lan yèn padha bisa masang dhasar kang luwih kukuh tinimbang dhasar kang wis kaadegaké. Nanging iki sawijining pangapusan kang gedhé. Ora ana wong siji waé kang bisa masang dhasar liyané saliyané dhasar kang wis kaadegaké.”

> “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 ngupaya mbangun pracaya anyar, netepaké asas-asas anyar. Nanging suwéné pira bangunané bisa jejeg? Ora suwi banjur ambruk, amarga ora didegaké 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 kawitan ora kudu ngadhepi pangucape manungsa? Apa dheweke ora kudu ngrungokake téyori-téyori palsu, banjur, sawisé nindakaké samubarang kang kudu ditindakaké, tetep ngadeg jejeg kanthi ngandika: ‘Ora ana wong kang bisa masang dhasar liya kajaba dhasar kang wus kapasang’? 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 nyekel wiwitaning kapitadosan kita kanthi teguh nganti tekan wekasan. Tembung-tembung kakuwatan wis kaparingaké déning Allah lan déning Kristus marang bangsa iki, nggawa wong-wong mau metu saka jagad, sethithik mbaka sethithik, menyang pepadhang cetha saka kayektèn jaman saiki. Kanthi lathi kang wis katutul geni suci, para abdiné Allah wis martakaké pawarta iku. Pangandika ilahi wis masang capé tumrap kasahihané kayektèn kang wis dipratelakaké.” Testimonies, jilid 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

“Pakaryan nyawisake sawijining umat supaya bisa ngadeg ana ing dina-dina wekasan,” iku pakaryan kang gegandhengan karo rong pamedhar wangsité Yehezkiel ing pasal telung puluh pitu. Sawijining pekabaran dipunwedharake déning swarané Yesaya ana ing ara-ara samun, lan pekabaran kang kapisan saka Yehezkiel nglumpukake wong-wong kang wis mati ana ing dalan kutha Sodom lan Mesir sajroning telung dina setengah. Sawisé iku, wong-wong mau banjur nyumurupi yèn padha wus ana ing mangsa tarrying miturut Matius ing pasemon bab sepuluh prawan. Banjur padha krungu panggilan kang diparingake marang Yeremia supaya misahake kang aji saka kang nistha menawa padha kepéngin bali. Wong-wong mau uga nyumurupi pandongané Daniel ing pasal sanga minangka kayektèn saiki. Mulané, manawa lan nalika padha milih bali kanthi nampa lan nindakake sarat-sarat Injil, mula padha nampani pekabarané Yehezkiel kang kapindho lan ngadeg jejeg ana ing sikilé, dadi balatentara gedhé kang rosa.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

“pakaryan nyawisake sawijining umat supaya bisa ngadeg ing dina-dina wekasan” katindakake lumantar metodologi udan pungkasan, yaiku “baris demi baris.” Pakaryan mau nyakup sawijining pakaryan mulihake bebener-bebener Millerit sing diwakili ana ing bagan para pionir taun 1843 lan 1850. Loro bagan mau iku loro méjané Habakuk, lan kudu dipasang siji ing sadhuwuré sijiné (baris demi baris), lan kanthi mangkono loro bagan mau makili bebener-bebener dhasar sing kudu dipulihaké ing dina-dina pungkasan déning wong sing nyekel sikat rereget.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Manawa digandhengaké bebarengan, baris sajroning baris, iku nuduhaké kaluputan ing bagan taun 1843, kang sawisé iku dibeneraké ana ing bagan taun 1850. Manawa dianggep minangka siji tabel (baris sajroning baris), banjur iku makili loro-loroné pengalamané umaté Allah lan sajarah kapendhemé pitu gludhug, awit bebarengan iku nggambaraké kuciwane kang kapisan, mangsa tundha, Panguwuh Tengah Wengi, lan 22 Oktober 1844, sarta kuciwo gedhé.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

Iku yaiku kuciwa kang kapisan, Sesambat Tengah Wengi, lan kuciwa gedhe, kang dadi sajarah kasingit saka pitu gludhug. Iku minangka strukturing kayekten, amarga kayekten iku dhedhasar aksara kapisan lan pungkasan saka tembung Ibrani “kayekten” kang padha karo kuciwa kang kapisan lan kang pungkasan ing sajarah mau. Aksara tengah lan aksara kaping telulas iku minangka pralambang pambrontakan, kaya kang katuduhake déning wong-wong sing nampik piweling saka Sesambat Tengah Wengi. Loro bagan iku, nalika digandhengaké bebarengan, maringi loro seksi tumrap kayekten-kayekten wangsit saka para Millerit kang bakal dipulihaké déning wong sing nyapu rereget nganggo sikat, nanging uga nuduhaké pengalaman kang dadi pralambang pengalamané wong sèwu patang atus patang puluh papat.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Wong-wong kang katimbalan dadi panji-panji (satus patang puluh papat ewu) ngadhepi kuciwa kapisané ing tanggal 18 Juli 2020, lan banjur ing Juli 2023, wong-wong mau diparingi sawijining pesen saka swara wong kang sesambat ana ing ara-ara samun. Swara mau nimbali wong-wong mau supaya padha bali.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

Ing titik iki ing sajarah sing kasimpen bab pitu gludhug iku pambrontakan bakal kawedharake, amarga tenger sabanjuré yaiku nalika wong sing nyapu rereged nglumpukake permata-permata mau lan nguncalaké menyang peti. Banjur padha sumunar ping sepuluh luwih padhang. Ing wektu iku Miller kawungokake. Nalika para prawan (Miller) tangi, wis kasep. Pamulihaning karusakaning akèh turun-temurun iku sawijining pakaryan kang kudu diprayogèkaké déning loro saksi mau. Pakaryan iku saiki lagi ditindakaké.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Rangka nubuat William Miller sing dipralambangaké déning wahyu ing Kali Ulai, yaiku Daniel pasal pitu, wolu, lan sanga, yaiku loro kakuwatan sing ndadèkaké karusakan, yaiku paganisme lan kapapaan; lan kerangka kanggo Future for America yaiku paganisme (naga), banjur kapapaan (kéwan buas), lan Protestanisme murtad (nabi palsu). Kunci sing netepaké loro-loroné kerangka kasebut yaiku tulisan-tulisan rasul Paulus. Rasul Paulus iku swara kenabian sing nyambungaké Israèl kuna karo Israèl rohani. Sadurungé mratobat, jenengé Paulus yaiku Saulus, kang tegesé “kapilih” utawa “ditetepaké.”

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

Paulus kapilih (dipunpilih) dados rasul tumrap para bangsa sanès, lan piyambakipun kapilih, ing antawisipun prakawis sanès, amargi pangertosanipun bab Prajanjian Lawas. Nalika nyerat pérangan ingkang paling kathah saking Prajanjian Anyar, boten wonten satunggal ugi saking para panulis Prajanjian Anyar ingkang kagungan pangertosan bab Prajanjian Lawas kados dene Paulus. Piyambakipun kapilih kanggé mimpin ing ngaturaken Injil dhateng para bangsa sanès, nanging piyambakipun ugi kapilih kanggé netepaken sesambetan antawisipun sajarah-sajarah kenabian ing Prajanjian Lawas kaliyan sajarah kenabian ingkang ndherek sawisé mangsa salib. Tanpa paseksinipun Paulus, pangertosan kenabianipun para Millerit, lan ugi pangertosanipun Future for America, boten badhé wonten. Ing sajarah punika piyambak, ing pundi Israèl harfiah dipunpegat dados umat pilihanipun Allah, Paulus kapilih kanggé negesaken bilih Israèl kuna punika, sanadyan nalika punika sampun kapegat saking Allah, inggih punika pralambang saking sajarah kenabianipun Israèl rohani. Aturan-aturan kenabian ingkang prelu tumrap gerakan malaékat kapisan lan kaping tiga utaminipun kaedegaken ing sadhuwuring seratan-seratan rasul Paulus.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Awit saka punika, kita badhé nimbang sawetawis prinsip kenabian ingkang dipunmangertosi déning Paulus, ingkang marakakên pangaribawa dhateng pekabaranipun para Millerit, ingkang dipunsêthakakên wonten ing salebeting rêrangkèn kalih kakuwatan ingkang ndadosakên kasirnan; lan kanthi mekaten kita ugi badhé nimbang kados pundi prinsip-prinsip punika maringi pangaribawa dhateng rêrangkèn tiga kakuwatan ingkang ndadosakên kasirnan.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 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 10:1–10.

> Mulané, para sadulur, aku ora ngarsakaké supaya kowé padha ora sumurup, yèn para leluhur kita kabèh padha ana ing sangisoré mega, lan kabèh padha ngliwati segara; lan kabèh padha kabaptis marang Musa ana ing mega lan ana ing segara; lan kabèh padha mangan pangan kasukman kang padha; lan kabèh padha ngombé ombèn-ombèn kasukman kang padha; awit padha ngombé saka Watu kasukman kang ngetutaké wong-wong mau; lan Watu iku yaiku Kristus. Nanging tumrap akèh wong ing antarané wong-wong mau Gusti Allah ora rena, awit wong-wong mau padha katumpes ana ing ara-ara samun. Déné prakara-prakara iki dadi tuladha tumrap kita, supaya kita aja nganti kepéngin marang prakara-prakara ala, kaya déné wong-wong mau uga padha kepéngin. Lan aja kowé dadi para nyembah brahala, kaya sawenèhé wong-wong mau; kaya ana tinulis, Bangsa iku padha lungguh mangan lan ngombé, banjur padha ngadeg kanggo dolanan. Lan aja kita nindakaké jina, kaya sawenèhé wong-wong mau padha nindakaké, nganti ing sedina ambruk wong telulikur ewu. Lan aja kita nyoba Kristus, kaya sawenèhé wong-wong mau uga padha nyoba, lan padha dipatèni déning ula-ula. Lan aja kowé padha grundel, kaya sawenèhé wong-wong mau uga padha grundel, lan padha ditumpes déning si tukang ngrusak. Déné kabèh prakara iki kadadéan marang wong-wong mau dadi tuladha; lan iku ditulis kanggo pepéling tumrap kita, yaiku kita kang urip ana ing jaman wekasaning jagad wis tumeka. 1 Korinta 10:1–10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

Ing sepuluh ayat cekak, Paulus nedahaké manawa upacara baptisan wis dilambangaké ing panyabrangan Segara Abang, manawa Watu Karang kang ndhèrèk Israel jaman kuna iku sawijining “Watu Karang kasukman,” lan manawa iku Kristus. Panjenengané nedahaké manawa Israel jaman kuna iku tuladha tumrap wong-wong kang urip ing dina-dina wekasan. Wacana iki sawijining pepènget, lan wacana iki dadi pérangan pasulayan antarané wong-wong kang njunjung kayektèn lan wong-wong kang nentang kayektèn. Para teolog Adventis mulang manawa Paulus mung nedahaké yèn sajarah-sajarah Israel jaman kuna iku nggambaraké piwulang-piwulang moral kang kudu dimangertèni déning wong-wong kang urip ing dina-dina wekasan, nanging wong-wong mau tetep meksa yèn Paulus ora nedahaké manawa sajarah-sajarah Israel harfiah iku sajatiné bakal kapratélakaké manèh déning Israel kasukman. Sadulur White kerep migunakaké wacana iki kanggo netepaké kanthi cetha apa kang sabeneré dimaksud déning Paulus.

> “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 jaman kuna ngandika luwih sathithik kanggo jamane dhewe tinimbang kanggo jaman kita, satemah pamedhare wusana iku tetep lumaku tumrap kita. ‘Saiki kabèh prakara iki kelakon marang wong-wong mau minangka tuladha: lan iku ditulis kanggo pepéling kita, kang marang kita pungkasaning jagad wis tumeka.’ 1 Corinthians 10:11. ‘Dudu kanggo awake dhewe, nanging kanggo kita padha ngladèni prakara-prakara iku, kang saiki wis kabarake marang kowé déning wong-wong kang martakaké Injil marang kowé lumantar Roh Suci kang kautus mudhun saka swarga; prakara-prakara iku para malaékat padha kepéngin nyawang.’ 1 Peter 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.

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

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

“Prastawa-prastawa agung lan lampah-lampah kang khidmat sajroning sajarah Prajanjian Lawas wis kelakon, lan saiki lagi mbaleni manèh ana ing pasamuwan ing dina-dina pungkasan iki,” mekaten cara Sister White ngringkes tegesipun Paulus ing ayat-ayat punika. Minangka usaha kanggo ngrusak pamastanipun Paulus bilih Israel kuna kanthi simbolis nggambaraken sajarah Israel literal, Iblis sampun ngluncuraken kalih serangan utami marang prinsip kenabian punika. Ingkang kapisan, kados ingkang sampun kula sebat, inggih punika pamanggih bilih Paulus namung nyariosaken menawa sajarah-sajarah punika nglambangaken piwulang-piwulang moral. Piwulang palsu punika namung satengah kayekten, lan satengah kayekten punika dudu kayekten babar pisan. Pancèn leres bilih piwulang-piwulang moral ingkang saged dipunpendhet saking sajarah Israel kuna punika dipunparingaken kangge paédahipun para tiyang ingkang gesang ing dina-dina pungkasan, nanging manawi punika dipunginakaken kanggo nyélaki bilih sajarah-sajarah punika ugi minangka gambaran tumrap prastawa-prastawa ingkang badhé kalampahan malih, punika dados satengah kayekten, ingkang dipunrancang kanggo nyélaki kayekten.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘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.’” Testimonies, volume 1, 609.

> “Saiki ana berkah utawa paukuman ana ing ngarepé umaté Allah—berkah manawa padha metu saka donya lan kapisah, sarta lumaku ana ing dalan katundhukan kang andhap asor; lan paukuman manawa padha nyawiji karo para panyembah brahala, kang ngidak-idak tuntutan luhur saka swarga. Dosa-dosa lan piala-pialané Israel kang mbrontak wis kacathet, lan gegambarané dipratélakaké ana ing ngarepé kita minangka pepéling, manawa manawa kita niru tuladha pambrontakané lan nyingkur saka Allah, kita mesthi bakal tiba kaya déné wong-wong mau uga wus tiba. ‘Saiki kabèh iku kelakon tumrap wong-wong mau minangka tuladha-tuladha: lan iku ditulis kanggo pepéling kita, wong-wong kang wis katempuhan déning wekasaning jagad.’” Testimonies, jilid 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

Satunggaling kayekten boten kena dipunginakaken kangge nyelaki kayekten sanès, awit manawi mekaten, punika ngowahi kayektening Allah dados goroh.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> “Pangandika siji saka Juruwilujeng ora kena digawé kanggo mbubaraké pangandika liyané.” The Great Controversy, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Piwejang menawa sajarah Israèl kuna mung makili piwulang-piwulang moral waé, asring digunakaké déning para teolog Adventis kanggo ngrusak Sabda profetiké Gusti Allah, lan iku salah siji saka setengah-bebener sing klebu ana ing olahan dongèng-dongèng kang disiyagakaké kanggo ngapusi umaté Gusti Allah supaya nampani sawijining goroh, lan goroh sing padha tampa iku diidentifikasi ana ing tulisan-tulisan rasul Paulus.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Serangan utama liyané marang prinsip manawa sajarah Israèl kuna nggambarake sajarah Israèl modhèren digawé déning para Yesuit sajroning sajarah kontrareformasi, lan iki dumadi saka nyarujuki gagasan manawa sajarah Israèl kuna iku diulang. Gorohané Yesuit yaiku manawa sajarah iku diulang kanthi harfiah, dudu diulang kanthi rohani. Goroh iku digawé minangka cara kanggo nyegah pangerten manawa paus Roma iku antikristus ing ramalan Kitab Suci, amarga piwulang mau nyarujuki bebener manawa ana antikristus ing dina-dina wekasan, nanging piwulang mau negesake manawa antikristus iku diwakili déning kakuwatan harfiah, dudu kakuwatan rohani. Mangkono, wanita tuna susila ing Wahyu pitulas, kang ana tulisan “misteri Babil” ing bathuke, bakal dadi wanita tuna susila kang muncul ing tanah Babil sing harfiah, yaiku Irak ing jaman saiki.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Wong-wong kang dadi bingung ing pangertené bab Sabda, kang gagal ndeleng tegesé antikristus, mesthi bakal nyelehake awaké dhéwé ana ing sisih antikristus.” Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

Paus iku sawijining pribadi harfiah, makili sawijining kakuwatan harfiah (gréja Katulik), nanging dhèwèké lan organisasiné wis diidhèntifikasi sacara profètis déning Babil harfiah, lan mung bisa diidhèntifikasi kanthi bener nalika prakara antikristus dipaparaké minangka panggenepan rohani saka sawijining tuladha harfiah. Paulus ngandharaké yèn Israèl harfiah nggambaraké Israèl rohani, nanging iku dudu sawijining kayekten profètis anyar kang dipaparaké déning dhèwèké, awit pangertené lumrahé dhedhasar marang Prajanjian Lawas, lan ana ing kono paseksèné kagandhul.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Mangkene pangandikane Pangeran Yehuwah, Ratuning Israel, lan Pamulange, Pangeran Yehuwah Gustining sarwa tumitah: Ingsun iki kang wiwitan, lan Ingsun iki kang wekasan; lan kejaba Ingsun ora ana Allah. Lan sapa, kaya Ingsun, kang bakal nimbali, lan ngumumake iku, lan nata iku ana ing ngarsaning Ingsun, wiwit Ingsun netepake umat kuna? Lan bab prekara-prekara kang bakal teka, lan kang temah kalakon, supaya padha dituduhake marang wong-wong mau. Aja padha wedi, lan aja giris: apa Ingsun ora wis ngandharake marang sira wiwit wektu iku, lan wis ngumumake? Kowe iku dadi seksi-seksi-Ku. Apa ana Allah saliyane Ingsun? Sayekti, ora ana Allah; Ingsun ora wanuh marang siji-sijia. Yesaya 44:6–8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

Kita kudu dadi seksi-seksiné Kristus, kaya déné Paulus, manawa Sang Alfa lan Omega wis netepaké ora mung Israèl kuna, nanging uga sakabèhé bangsa-bangsa kuna ing Kitab Suci minangka pralambang kanggo nuduhaké “prakara-prakara sing bakal kelakon,” tumrap wong-wong sing urip ing dina-dina pungkasan. Paulus iku ahli bab Prajanjian Lawas, lan piyambakipun ditangèkaké supaya dadi pranala pangiket profetik antarané dispensasi Israèl harfiah lan Israèl rohani. Tulisane piyambak sing nuntun wong-wong sing mangertèni tambahing kawruh ing wektu wekasan ing taun 1798, lan uga ing taun 1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Babil harfiah kuna, para anak ing wetan kuna, Mesir kuna, Yunani kuna, lan karajan Medo-Persia kuna iku minangka pralambang saka kakuwatan rohani ing pungkasaning jagad. Pralambang-pralambang kuna iku minangka sing harfiah kang ndhisiki, lan makili, sing rohani kang tumut sawisé. Paulus malah nganti netepaké manawa Adam harfiah iku nglambangaké Adam rohani (yaiku Kristus).

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Lan mangkono iku wus katulisan: Manungsa kang kawitan, yaiku Adam, dadi nyawa kang urip; Adam kang pungkasan dadi Roh kang marakake urip. Nanging kang dhisik iku dudu kang rohani, nanging kang alamiah; sawuse iku tembe kang rohani. Manungsa kang kawitan asalé saka bumi, kadonyan; manungsa kang kapindho iku Gusti saka swarga. Kaya kang kadonyan, mangkono uga wong-wong kang kadonyan; lan kaya kang kaswargan, mangkono uga wong-wong kang kaswargan. Lan kaya déné kita wus ngemban gambaré kang kadonyan, kita uga bakal ngemban gambaré kang kaswargan. 1 Korinta 15:45–49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Ana sawatara piwulang kang jero banget sing diajarké déning Paulus ngenani Adam kang kapisan lan Adam kang pungkasan, nanging kita mung lagi nandhesaké prinsip sing dipratelakaké déning dheweke kanthi cetha banget ing pethikan iku, nalika panjenengané ngandika, “dudu kang kasukman iku sing dhisik, nanging kang alamiah; lan sawisé iku bareng kang kasukman.” Kang harfiah, kang ing kéné diarani Paulus minangka “alamiah,” iku sing dhisik, lan kang kasukman iku sing pungkasan. Israèl harfiah iku sing dhisik, lan alamiah, lan Israèl kasukman teka “sawisé iku.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Babil secara harfiah ndhisiki Babil rohaniah. Titik wigati sabanjuré sing ditekanaké ing tulisan-tulisan Paulus yaiku titik sajroning sajarah nalika owah-owahan saka sing harfiah marang sing rohaniah iku kudu ditrapaké. Iku yaiku mangsa salib nalika owah-owahan profetik saka sing harfiah marang sing rohaniah diidentifikasi.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> Amarga kowe kabèh iku para putraning Allah marga saka pracaya ana ing Kristus Yésus. Sabab sapa waé ing antaramu kang wis kabaptis ana ing Kristus, wis ngagem Kristus. Ing kono ora ana wong Yahudi utawa wong Yunani, ora ana batur utawa wong mardika, ora ana lanang utawa wadon, amarga kowe kabèh iku siji ana ing Kristus Yésus. Lan manawa kowe iku kagungané Kristus, mula kowe iku turuné Abraham, lan para ahli waris manut prasetyan. Galatia 3:26–29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Apa bae hak lairmu, iku ora dadi prakara; manawa lan nalika kowe nampani Kristus, nalika iku uga kowe dadi tedhak turuné Abraham. Kowé dudu Israèl sacara harfiah; kowé iku Israèl rohaniah. Pangalihan saka sing harfiah marang sing rohaniah iku ana ing salib. Paulus mbagi manungsa dadi rong golongan. Saben golongan nduwèni prejanjiané dhéwé, saben-saben iku tedhak turuné Abraham. Saben nduwèni sawijining kutha kang makili kulawarga lan prejanjiané. Saben wong iku salah siji: putrané Adam harfiah utawa Adam rohaniah.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> Amarga ana tulisan mangkene: Abraham kagungan putra loro, siji saka abdi wadon, sijiné saka wanita mardika. Nanging sing saka abdi wadon iku lair miturut daging; déné sing saka wanita mardika iku lumantar prasetyan. Prastawa-prastawa iki minangka sawijining pasemon: awit iki loro prajanjian; siji saka Gunung Sinai, kang nglairaké marang kaanan kawulan, yaiku Agar. Sabab Agar iku Gunung Sinai ing Arabia, lan cocog karo Yérusalèm kang saiki ana, awit iku bebarengan karo anak-anaké ana ing kaanan kawulan. Nanging Yérusalèm kang ana ing swarga iku mardika, lan iku ibuné kita kabèh. Amarga ana tulisan mangkene: Bungaha, hé wong gabug kang ora nglairaké; sumeblaka lan sesambata, hé kowé kang ora naté ngrasakaké lara nglairaké; amarga wong wadon kang kasepen iku anaké luwih akèh tinimbang wong wadon kang duwé bojo. Saiki kita, para sadulur, kaya déné Iskak, iku anak-anak prasetyan. Nanging kaya nalika semana wong kang lair miturut daging nganiaya wong kang lair miturut Roh, mangkono uga saiki. Nanging apa pangandikané Kitab Suci? Usira abdi wadon iku lan anaké: amarga anaké abdi wadon iku ora bakal dadi ahli waris bebarengan karo anaké wanita mardika. Mulané, para sadulur, kita iki dudu anak-anaké abdi wadon, nanging anak-anaké wanita mardika. Galatia 4:22–30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

Ing jaman salib, samubarang harfiah kuna dadi pralambang-pralambang rohani modhèren. Rasul Paulus njlentrehake kayektèn-kayektèn wangsit kang dhasar iki, kang ndadekake William Miller bisa netepake rerangkèn saka rong kakuwasan kang ngrusak, kang dadi landhesan tumrap kabèh panemune ngenani wangsit. Pakaryan kang padha kaya kang katindakake déning rasul Paulus iku kang ngenali telung kakuwasan kang ngrusak, yaiku rerangkèn tumrap kabèh panemu wangsit saka Future for America.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Kerangka pamahaman Miller bab tambahing kawruh sing dilambangaké déning sesanti Kali Ulai ing pasal pitu, wolu, lan sanga, dhedhasar panemoné yèn “kang saben dina” ing kitab Daniel nglambangaké Roma kapir. Panemon mau ditemokaké déning dhèwèké ing layang kapindhoné Paulus marang wong-wong Tesalonika. Pamahaman mau minangka kayektèn utama sing diidentifikasi gegayutan karo “goroh” kenabian, kang njalari kesasar kang banget tumibané marang para Advent Hari Ketujuh ing dina-dina pungkasan.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Kita bakal nerusaké pasinaon kita bab tambahing kawruh sing dilambangaké déning wahyu babagan Kali Ulai ing artikel sabanjuré, kanthi nimbang apa sing diakoni déning Miller ing layangé Paulus.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Panjenengané kang nyawang ngluwihi lumahing njaba, kang maca ati sakèhé manungsa, ngandika bab wong-wong kang wis nampa pepadhang gedhé: ‘Padha ora katindhes lan ora kagèt marga saka kaanan moral lan rohaniné.’ Ya, wong-wong mau wis milih dalané dhéwé, lan nyawané remen marang sakehing kekejèné. Aku uga bakal milih kasasarane, lan bakal nekakaké apa kang dadi wediné marang wong-wong mau; awit nalika Aku nimbali, ora ana siji waé kang mangsuli; nalika Aku ngandika, padha ora ngrungokaké; nanging padha nindakaké piala ana ing ngarsaning mripat-Ku, lan milih apa kang ora Daksenengi.’ ‘Gusti Allah bakal ngutus kasasaran kang banget rosa marang wong-wong mau, supaya padha pracaya marang goroh,’ awit wong-wong mau ora nampani katresnan marang kayektèn, supaya padha kapitulungan slamet, ‘nanging padha remen marang piala.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Guru swarga punika takon: ‘Apakah pambujuk sing luwih kiyat sing bisa nasarake pikiran kajaba pamujining dhiri manawa kowé lagi mbangun ing dhasar sing bener lan manawa Gusti Allah nampani pakaryanmu, déné sajatining prakara kowé lagi nindakaké akèh bab manut kawicaksanan donya lan lagi nindak dosa marang Yéhuwah? Oh, punika satunggaling panyamaran gedhé, satunggaling pambujuk sing nggumunaké, sing ngrebut pikiran nalika manungsa sing biyèn wus wanuh marang kayektèn, kliru nganggep wujuding kasalehan minangka roh lan kakuwatané; nalika padha ngira yèn padha sugih lan saya kawuwuhan bandha sarta ora mbutuhaké apa-apa, nanging sajatining prakara padha mbutuhaké samubarang kabèh.’” Testimonies, volume 8, 249, 250.

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