Article

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

Kitab Daniel - Nomer Satus Limalas

Unveiling the Prophetic Characteristics of the Final Generation

Mbabar Ciri-ciri Kenabian saka Generasi Pungkasan

Author

Jeff Pippenger

Published

March 4, 2024

Formats

PDF
Word

In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

Ing generasi pungkasan saka sawijining umat kang kasirnakake, pratandha-pratandha nabi tartamtu kaidentifikasi. Mangkono, wong-wong mau dadi generasi ula beludhak, amarga padha wus mbentuk watake Iblis. Wong-wong mau dadi generasi para laku jina, amarga padha wus mbangun sesambungan kang ora kasucèkaké karo para satruné Gusti Allah. Wong-wong mau wis tekan ing sawijining tataran nalika padha ndeleng, nanging ora bisa mangerti, padha krungu, nanging ora bisa nyumurupi, amarga padha durung mratobat, kang digambarake minangka atiné dadi lemu. Musa iku sing kapisan ngandharaké gejala iki kanthi cetha.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Musa banjur nimbali sakèhé wong Israèl, sarta ngandika marang wong-wong mau: Kowé wus padha ndeleng samubarang kabèh kang ditindakaké déning Pangéran ana ing ngarepmu ana ing tanah Mesir marang Sang Pringon, lan marang sakehé para abdiné, lan marang sakehé negarané; yaiku panggoda-panggoda gedhé kang wus dideleng déning mripatmu, pratandha-pratandha, lan mukjijat-mukjijat gedhé iku. Nanging nganti tekan dina iki Pangéran durung maringi marang kowé ati kanggo mangerti, lan mripat kanggo ndeleng, lan kuping kanggo krungu. Pangandharing Toret 29:2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

Ing sebutan kawitan ngenani pratandha Laodikia bab ndeleng lan krungu, apa kang ora bisa dideleng déning umaté Gusti Allah iku yaiku pratandha-pratandha lan kaélokan-kaélokan saka sajarah dhasaré. Yeremia nandhani pratandha mau minangka sipat para “prawan bodho,” ing dina-dina wekasan, lan minangka pralambang saka panolaké para prawan bodho kanggo nampani pekabarané telung malaékat, kang diwiwiti saka wara-warané malaékat kang kapisan supaya wedi-asih marang Allah Sang Nitahaké. Amarga pambrontakan iki, padha ora nampa udan pungkasan.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Umumna iki ana ing brayat Yakub, lan wara-warakna ana ing Yehuda, pangandikané mangkéné: Saiki rungokna iki, hé bangsa kang bodho lan tanpa pangerten; kang nduwèni mripat, nanging ora weruh; kang nduwèni kuping, nanging ora krungu: Apa kowé padha ora wedi marang Aku? pangandikané Pangéran; apa kowé padha ora gumeter ana ing ngarsané-Ku, Aku kang wus netepaké wedhi dadi watesing segara lumantar pranatan kang langgeng, supaya segara ora bisa nglangkungi iku? Lan sanadyan ombake nggelora, nanging ora bisa ngalahaké; sanadyan padha gumuruh, nanging ora bisa nyabrang liwat iku. Nanging bangsa iki nduwèni ati kang mbrontak lan mbaléla; padha mbrontak lan lunga. Uga padha ora ngucap ana ing atiné, ‘Ayo saiki kita wedi marang Pangéran, Allah kita, kang maringi udan, yaiku udan wiwitan lan udan pungkasan, ing mangsané; Panjenengané ngreksa tumrap kita minggu-minggu panèn kang wus katemtokaké.’ Piala-pialamu wus nyingkiraké prakara-prakara iki, lan dosa-dosamu wus ngalang-alangi samubarang kang becik supaya ora tumeka marang kowé. Yeremia 5:20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Yehezkiel nandhesaké manawa wong-wong kang mratelakaké sipat-sipat sing dilambangaké déning ndeleng nanging ora mangertèni iku sawijining griya pambrontak. Wong-wong mau iku griya pambrontak kang ora gelem ndeleng sajarah dhasar-dhasaré, kang dadi prawan-prawan bodho, yaiku wong-wong sing durung kabalèkaké, awit padha nampik piwelingé malaékat kapisan, kang tegesé nampik kabèh, marga manawa kowé ora nampani piwelingé malaékat kapisan, kowé ora bisa nampani piwelingé malaékat kapindho utawa katelu. Ing kaanan iki udan pungkasan ditahan saka para prawan iki sajrone mangsané udan pungkasan. Sawisé Gusti Yésus ngandharaké sipat iki ing carita Panjenengané, Panjenengané banjur nerusaké kanthi ngaturaké pasemon bab wong nyebar wiji.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Nanging begja mripatmu, awit padha ndeleng; lan kupingmu, awit padha krungu. Satemené Aku pitutur marang kowé, yèn akèh para nabi lan wong-wong mursid padha kepéngin ndeleng prakara-prakara kang kokdeleng, nanging ora ndeleng; lan krungu prakara-prakara kang kokrungu, nanging ora krungu. Mulané rungokna pasemon bab wong kang nyebar wiji. Nalika ana wong krungu pangandikaning Kraton, nanging ora mangerti, tumuli rawuh si duraka lan ngrampas apa kang wis kasebar ing atiné. Iki wong kang nampa wiji ing pinggir dalan. Déné wong kang nampa wiji ana ing panggonan watu-watu, yaiku wong kang krungu pangandika, lan sanalika nampani kanthi bungah; nanging ora duwe oyot ana ing awaké dhéwé, mung tahan sawatara mangsa; awit manawa rawuh kasangsaran utawa panganiaya marga saka pangandika mau, sanalika iya kesandhung. Wong kang nampa wiji ing antarané eri, iku wong kang krungu pangandika; nanging reribedaning donya iki lan cidraning kasugihan nyepet pangandika mau, nganti dadi tanpa woh. Nanging wong kang nampa wiji ana ing lemah kang becik, iku wong kang krungu pangandika lan mangerti; wong iki iya metokaké woh lan ngasilaké, ana kang satus tikel, ana kang sawidak, ana kang telung puluh. Panjenengané ngetokaké pasemon liyané marang wong-wong mau, pangandikané: Kratoning Swarga iku kapadhakaké karo sawijining wong kang nyebar wiji becik ana ing palemahané. Nanging nalika wong-wong padha turu, mungsuhé teka lan nyebar suket alang-alang ing antarané gandum, banjur lunga. Nanging nalika godhongé wis metu lan metokaké woh, suket alang-alang mau iya katon uga. Mulané para abdiné sing duwe omah padha sowan lan matur marang panjenengané: Gusti, menapa Panjenengan mboten nyebar wiji becik wonten ing palemahan Paduka? Menawi mekaten, saking pundi wonten suket alang-alang? Panjenengané ngandika marang wong-wong mau: Ana mungsuh kang nindakaké iki. Para abdi mau banjur matur marang panjenengané: Menapa Paduka kersa supados kawula sami tindak nglumpukaké? Nanging panjenengané ngandika: Ojo; supaya nalika kowé nglumpukaké suket alang-alang mau, aja nganti gandumé iya kokcabut bebarengan karo kuwi. Kareben loro-loroné padha tuwuh bebarengan nganti mangsané panèn; lan ing wektu panèn Aku bakal ngandika marang para tukang panèn: Klumpukna dhisik suket alang-alang iku, banjur talinen dadi buntelan-buntelan kanggo diobong; nanging gandumé klumpukna menyang lumbung-Ku. Matius 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Wong-wong bodho iku alang-alang, lan wong-wong wicaksana iku gandum. Ing pasemon bab sepuluh prawan, pamiliking lenga iku kang mratelakake bedane antarane rong golongan mau, lan tumrap gandum lan alang-alang, dhasare iku apa wiji, yaiku pangandika, dimangerteni utawa ora. Panyebutan kapisan dening Musa ngenani sawijining golongan kang ora bakal weruh lan mulane ora bakal mangerti, netepake manawa pawarta kang kudu dimangerteni iku pratandha-pratandha lan kaajaiban-kaajaiban saka sajarah dhasar. Rujukan kenabian pungkasan marang unsur-unsur kabutahaning omah kang mbrontak dening Ellen White mratelakake manawa mripat-mripat kang kaberkahi kanggo ndeleng apa kang dikarepake kanggo dideleng déning sakehing wong mursid iku yaiku sajarahing gerakan Millerite.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Kabeh pesen sing kaparingaké wiwit taun 1840–1844 iku kudu saiki diandharaké kanthi kakuwatan, awit ana akèh wong sing wis kelangan pituduhé. Pesen-pesen iku kudu lumaku menyang kabèh gréja.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> “Kristus ngandika, ‘Begja mripatmu, amarga mripatmu ndeleng; lan kupingmu, amarga kupingmu krungu. Amarga satemene Aku pitutur marang kowe, manawa akeh nabi lan wong mursid kepéngin ndeleng prakara-prakara kang kokdeleng, nanging ora padha ndeleng; lan krungu prakara-prakara kang kokrungu, nanging ora padha krungu’ [Matthew 13:16, 17]. Begja mripat-mripat kang ndeleng prakara-prakara sing katon ing taun 1843 lan 1844.” Manuscript Releases, volume 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Gusti Yesus tansah nggambarake pungkasan lumantar wiwitan, lan rujukan kapisan ngenani wong-wong kang duwe mripat nanging ora weruh utawa ora mangerteni, lan rujukan pungkasan negesake manawa sajarah dhasar saka omah kang mbalela iku yaiku apa kang ora katon, lan mulane ditampik, lan kanthi mangkono nyegah wong-wong bodho supaya ora ngenali udan pungkasan. Sajarah taun 1840–1844 ditipèkké déning kamardikané Israèl kuna saka pangawulan Mesir. Gagalé Israèl kuna ngliwati proses pangujian wiwitan ndadèkaké wong-wong mau tekan ing Kades, ing kono padha nampa laporan palsu saka sepuluh pengintai lan milih sawijining panggedhé anyar kanggo nuntun wong-wong mau bali menyang Mesir. Patang puluh taun sawisé iku, wong-wong mau digawa bali menyang Kades, lan Musa gagal amarga nuthuk Watu kaping pindho.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Sanadyan Musa gagal, Yusak tetep nerusake mimpin wong-wong mau mlebu ing Tanah Prajanjian. Ujian pungkasan ing Kadesh kagandhèng karo sawijining pambrontakan gedhé, amarga Gusti Yésus tansah nggambarake wekasan kanthi wiwitan, lan pambrontakané sepuluh wong ndelok tanah ing Kadesh ing wiwitan patang puluh taun, lan ing pungkasané patang puluh taun uga nggambarake sawijining pambrontakan gedhé ing Kadesh. Nanging sanadyan ana pambrontakané Musa ing Kadesh, wahyu bab mlebu ing Tanah Prajanjian wis ora kasilèkaké manèh.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

Ing pambrontakan taun 1863, kang nuwuhake pambrontakan sing saya tambah gedhé ing taun 1888, kang banjur nuwuhake pambrontakan sing saya tambah gedhé ing taun 1919, sing pungkasané ngancik pucaké ing pambrontakan taun 1957, Gusti Yesus nggawa Adventisme Laodikia bali menyang Kadesh. Panjenengané nggawa wong-wong mau bali menyang sajarah nalika malaékat katelu rawuh lan miwiti sawijining proses pangujian sing ing pungkasané ngetingalaké pambrontakan taun 1863, lan pambuwangan menyang pangumbaraan ing ara-ara samuné Laodikia. Malaékat katelu mlebu ing sajarah pungkasan Adventisme Laodikia ing tanggal 11 September 2001 nalika malaékat kang rosa kuwasa saka Wahyu wolulas, yaiku malaékat katelu, tumurun. Panjenengané banjur ngumumaké yèn Babel wis rubuh, kaya sing dilambangaké déning dirubuhaké menarané Nimrod, nalika menara-menara ing Kutha New York dirubuhaké.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> “Piwelingé malaékat katelu ora bakal dimangertèni, pepadhang kang bakal madhangi bumi kanthi kamulyané bakal sinebut pepadhang palsu déning wong-wong kang nampik lumaku ing kamulyanipun kang saya maju.” Review and Herald, 27 Mèi 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Kaya tumrape Israel kuna, mangkono uga tumrape Israel modhèren. Generasi sing nyeksèni tanggal 11 September 2001 iku generasi pungkasan. Gusti Yesus ngandika ing Lukas pasal kaping selikur bilih “generasi iki,” lan Panjenenganipun nandhesaké bilih generasi punika yaiku wong-wong sing urip nalika langit lan bumi bakal sirna, kang kadadosan nalika Rawuhipun kaping kalih. Generasi sing urip lan nyeksèni wangsulé Kristus bakal wus ngenali sawijining pratandha sing mbuktèkaké marang wong-wong mau bilih wong-wong iku generasi pungkasan. Wong-wong mau bakal mangertosi lan ngraosaken bilih wong-wong mau yaiku para wong sing urip nalika “akibating saben wahyu” wis ora “dawa maneh.”

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Nalika Gusti Yesus medal saka Padaleman Suci bebarengan karo para murid, para murid nyuwun marang Panjenengane supaya nerangake apa kang dipunmaksudake dening katrangan Panjenengane bab karusakaning Padaleman Suci. Pirembugan mau nggambarake pirembugan kang bakal ditindakake para murid Panjenengane sajrone generasi pungkasan. Para murid kepengin mangertosi apa kang dipunmaksudake nalika Panjenengane bola-bali mulang bilih pasamuwan Advent Laodikia bakal kasapu sirna nalika hukum Minggu enggal rawuh, kaya dene para panyembah ing sajroning pasamuwan iku dimuntahake saka cangkeme Panjenengane, lan ora maneh dadi wong-wong kang ngandika tumrap Panjenengane.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Nalika mangsuli para murid, Gusti Yesus njlentrehake karusakaning Yerusalem lan sajarah kang ndherek sabanjure, tekan tumeka ing wekasaning jagad. Sasampunipun ngandharake ringkesan sajarah nganti ayat sangalas, Panjenengane lajeng ngrembag karusakaning Yerusalem, sawijining karusakan kang satemene bisa kelakon nalika ing kayu salib, nanging dening sih-rahmat lan kasabaraning Allah katundha watara patang puluh taun. Ing pungkasaning patang puluh taun mau bakal ana sisan umat kang uwal saka karusakan iku, nanging namung menawa padha mangertos pratandha kang lajeng diparingake déning Panjenengane.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Ing wiwitaning Israèl kuna ana sawijining mangsa patang puluh taun, kang diwiwiti kanthi sawijining paukuman tumrap pambrontakané sepuluh mata-mata, kang ditundha sajrone patang puluh taun marga saka panyuwunan pangantarané Musa. Ing pungkasaning Israèl kuna ana sawijining paukuman tumrap pambrontakané salib, kang ditundha sajrone patang puluh taun marga saka kasabaran lan sih-rahmaté Kristus ing panyuwunan pangantaran. Ing kaloro riwayat mau ana turahan kang uwal. Gusti Yésus tansah nggambarake pungkasaning sawijining prakara kanthi wiwitaning sawijining prakara.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Gusti Yesus ngandharake pratandha kang ana gegayutane karo karusakane Yerusalem lan maringi tetenger manawa iku yaiku “dina-dina piwales.”

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> Lan manawa kowe padha weruh Yerusalem dikubengi dening bala tentara, mula sumurupaa yen kasirnakane wus cedhak. Ing wektu iku, wong-wong kang ana ing Yudéa padha mlayua menyang pagunungan; lan wong-wong kang ana ing tengahé kutha iku padha metua; lan wong-wong kang ana ing padesan aja padha mlebu ing kono. Awit iku padha dina-dina paukuman, supaya sakehing prekara kang katulis bisa kawujud. Lukas 21:20–22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

“dina piwales” iku pitu pageblug pungkasan, lan awit saka iku Sister White nyelarasaké karusakané Yerusalem karo paukuman eksekutifé Gusti Allah ing dina-dina pungkasan.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Padha nyedhaka, hé para bangsa, supaya padha krungu; lan rungokna, hé para umat: bumi muga-muga krungu, sarta samubarang kang ana ing jeroné; jagad, lan sakèhé kang metu saka ing kono. Awit bebenduné Pangéran tumrap sakehing bangsa, lan murkané tumrap sakehing wadya-balané: Panjenengané wis ngrampungi karusakané, Panjenengané wis nyerahaké wong-wong mau marang pambantaian. Wong-wongé kang mati uga bakal dibuwang metu, lan ambuné bosoké bakal munggah saka bathangé, lan gunung-gunung bakal luluh déning getihé. Lan sakehing bala tentarané langit bakal sirna, lan langit bakal digulung dadi siji kaya gulungan kitab: lan sakehing bala tentarané bakal tiba mudhun, kaya godhong gugur saka wit anggur, lan kaya woh anjir kang tiba saka wit anjir. Awit pedhang-Ku bakal kecelup ana ing langit: lah, pedhang iku bakal tumurun nglawan Idumea, lan nglawan bangsa kang kena ing ipat-ipat-Ku, kanggo pangadilan. Pedhangé Pangéran kebak getih, pedhang iku dadi lemu marga katutupan gajih, yaiku getihé cempé lan wedhus, karo gajihé ginjel wedhus gèmbèl: awit Pangéran kagungan kurban ana ing Bozrah, lan pambantaian gedhé ana ing tanah Idumea. Lan kéwan-kéwan sungu siji bakal tumurun bebarengan karo wong-wong mau, lan pedhèt-pedhèt lan sapi lanang; lan tanahé bakal teles kebak getih, lan lebuné bakal dadi lemu marga gajih. Awit iki dinané piwalesé Pangéran, lan taun pambalesan kanggo prekarané Sion. Yesaya 34:1–8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Yesus maringi penampilan umum kapisan Panjenengane ing Nazaret, kanthi ngumumaké diri-Nya minangka Mesias. Penampilan mau sacara kenabian dipréntah déning paugeran sebutan kapisan. Wacan sing Panjenengane pilih nandhakaké manawa pakaryan-Nya nyakup ngumumaké “dina piwalesing Pangeran.” Kang miturut Yesaya uga minangka “taun piwales kanggo pasulayaning Sion.”

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Ana ing Nazaret Kristus miwiti palayanan umum Panjenengané lan ngumumaké Sarirané minangka Mesias. Nalika iku wong-wong kang krungu pangandikané, nanging ora mangertèni, nyoba matèni Panjenengané kanthi mbuwang Panjenengané saka gunung. Wiwitané palayanan Panjenengané ditandhani déning upayané wong-wong ing kuthané dhéwé kanggo matèni Panjenengané, lan pungkasané palayanan Panjenengané umaté Panjenengané dhéwé pancèn matèni Panjenengané. Palayanan Panjenengané iku kanggo ngenali Sarirané minangka Mesias, kang Panjenengané dados nalika Panjenengané kasurung déning pangurapan ing baptisané. Ing baptisané, sawijining pralambang ilahi tumurun kanggo ngesahaké kaleksanané ramalan ngenani rawuhé Mesias. Ing tanggal 11 Agustus 1840 sawijining pralambang ilahi tumurun kanggo ngesahaké ramalan ngenani pekabaran pangujian saka sajarah iku. Lan ing tanggal 11 September 2001 sawijining pralambang ilahi tumurun kanggo ngesahaké pekabaran kang wis diramalaké saka sajarah iku, yaiku pekabaran udan pungkasan.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> “Sawisé makarya rong dina bebarengan karo wong-wong Samaria, Gusti Yesus nilar wong-wong mau kanggo nerusaké lelampahané menyang Galiléa. Panjenengané ora kendel suwe ana ing Nasarèt, panggonan nalika Panjenengané nglampahi mangsa enom lan wiwitan kadewasané. Sambutan marang Panjenengané ing papan pangibadah kono, nalika Panjenengané ngumumaké Sarirané piyambak minangka Sang Kang Katiesi, mengkono ora nyenengaké, saéngga Panjenengané mutusaké nggolèki pategalan sing luwih ngasilaké, martakaké marang kuping-kuping kang gelem ngrungokaké, lan marang ati-ati kang bakal nampani piwulangé. Panjenengané ngandika marang para muridé yèn nabi iku ora nduwèni pakurmatan ing nagarané dhéwé. Pangandikan iki nerangaké rasa wegah alamiah kang diduwèni déning akèh wong kanggo ngakoni tuwuhing prakara kang nggumunakaké lan pantes dipuji ing wong sing urip kanthi tanpa pamer ana ing tengah-tengahé, lan kang wis padha dikenal raket wiwit bocah. Nanging ing wektu sing padha, wong-wong iki uga bisa dadi kegirangan tanpa kendhat marang pengakoné wong manca lan wong petualang.” The Spirit of Prophecy, volume 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

Ing Lukas bab selikur, Kristus nglairaké jati dhiriné golongan satus patang puluh papat éwu, yaiku generasi pungkasan sing ora ngalami pati. Panjenengané nindakaké iku kanthi nyawisaké sajarah sing wiwit nalika rawuhipun kang pungkasan menyang papan sing biyèn dadi omahé Sang Rama, nanging banjur wis dadi omahé wong Yahudi. Ing cariyos sajarah sing wiwit dipratélakaké déning Gusti Yesus, Panjenengané tumeka ing titik nalika Yérusalèm, lan Bait Suci sing dikarepaké para sakabat supaya dipunmangertosi, bakal dirusak (70 M). Panjenengané ngidentifikasi karusakan mau minangka dina-dina pambalesan, sing dadi bagéan saka pawartos pambukaning palayananipun. “Dina-dina pambalesan” iku nglambangaké ora mung karusakané Yérusalèm ing taun 70 M, nanging uga mangsa bebenduning Allah kaya dene dipratélakaké ing pitu wewelak pungkasan.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Amarga iki dina kagungané Pangéran Allah semesta sarwa, dina piwales, supaya Panjenengané males marang para satru-Né; lan pedhang bakal nguntal, lan bakal marem sarta mendem déning getihé wong-wong mau; amarga Pangéran Allah semesta sarwa kagungan kurban ana ing tanah sisih lor, ing sacedhaké bengawan Éfrat. Yeremia 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

“dina piwales” tumrap Babil, kang dilambangaké déning “kurban ing tanah lor ing pinggir Kali Efrat,” diwiwiti nalika angger-angger Minggu sing enggal bakal teka iku diundhangaké.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> Amarga saka bebenduning Pangeran, kutha iku ora bakal dienggoni, nanging bakal dadi sepi temenan; saben wong kang liwat ing Babil bakal gumun, lan bakal nyemoni sakehing wewelake. Padha tata-becikna larikanmu ngubengi Babil; kowé kabèh kang mbengkongaké panah, padha panahna dheweke, aja ngirit panah siji waé; awit dheweke wus nglakoni dosa marang Pangeran. Padha bengoka nglawan dheweke saka sakubengé: dheweke wus nyerah; dhasar-dhasaré wus rubuh, témbok-temboké wus dibubrah; awit iki paukuman males saka Pangeran; balasenana marang dheweke; kaya kang wus ditindakaké, mengkono uga tindakna marang dheweke. Sirnakna wong kang nyebar wiji saka Babil, lan wong kang nyekel arit ing mangsa panèn; awit wedi marang pedhang kang nindhes, saben wong bakal mbalík marang bangsane dhewe, lan saben wong bakal mlayu menyang nagarine dhewe. Israel iku wedhus kang buyar; singa-singa wus ngoyak dheweke lunga: sing kapisan, ratu Asyur wus nguntal dheweke; lan sing pungkasan, Nebukadnésar iki, ratu Babil, wus ngremuk balung-balunge. Mulané mangkéné pangandikané Pangeran Yehuwah Gustining sarwa tumitah, Gusti Allahe Israel; Lah, Aku bakal ngukum ratu Babil lan negarane, kaya Aku wus ngukum ratu Asyur. Lan Aku bakal mbalèkaké Israel manèh menyang padunungane, lan dheweke bakal mangan pangonan ing Karmel lan Basan, lan nyawane bakal kasugeman ana ing gunung Éfraim lan Giléad. Ing dina-dina iku, lan ing wektu iku, mangkono pangandikané Pangeran, pialaning Israel bakal digolèki, nanging ora bakal ana; lan dosa-dosané Yehuda uga, iku ora bakal ketemu; awit Aku bakal ngapura wong-wong kang Daktetepaké isih kari. Padha munggaha nglawan tanah Merataim, ya nglawan tanah iku, lan nglawan para pedunungé Pekod; rusakna lan tumpesna babar pisan miturut buriné, mangkono pangandikané Pangeran, lan tindakna manut samubarang kang Dakdhawuhaké marang kowé. Ana swaraning perang ana ing tanah kono, lan karusakan gedhé. Kapriyé palu saka saindenging bumi iku katigas lan remuk! Kapriyé Babil wis dadi kaèngan ana ing antaraning para bangsa! Aku wus masang jerat kanggo kowé, lan kowé uga kepanjing, hé Babil, déné kowé ora sumurup; kowé ketemu, malah uga katangkep, awit kowé wus mbangkang marang Pangeran. Pangeran wus mbukak gudhang gegamané, lan wus ngetokaké piranti-piranti bebenduné; awit iki pakaryané Pangeran Yehuwah Gustining sarwa tumitah ana ing tanahé wong Kasdim. Padha teka nglawan dheweke saka tapel wates kang paling adoh, bukaken lumbung-lumbungé; tumpukna kaya longgokan-longgokan, lan tumpesna babar pisan; aja nganti ana kang kari saka dheweke. Patènana sakehing banthèngé; muga padha mudhun menyang papan pangpatènan; bilai tumrap wong-wong mau! awit dinané wus tekan, wektu piwalesé. Swarané wong-wong kang padha mlayu lan uwal saka tanah Babil, kanggo martakaké ing Sion paukuman males saka Pangeran, Allah kita, yaiku paukuman males kanggo Pedalemané. Padha kumpulna para pamanah nglawan Babil; kowé kabèh kang mbengkongaké panah, padha kémah ngubengi dheweke; aja nganti ana siji waé kang uwal saka kono: ganjarana dheweke manut pakaryané; manut samubarang kang wus ditindakaké, tindakna uga marang dheweke: awit dheweke wus gumunggung marang Pangeran, marang Kang Mahasuci, Allahe Israel. Yeremia 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Karusakaning Yerusalem ing taun 70 M nggambarake paukuman eksekutif marang sundel Babil, kang diwiwiti nalika hukum Minggu sing bakal enggal teka ing Amérika Sarékat. Gusti Yesus pirsa bilih Panjenenganipun lagi netepake taun 70 M minangka hukum Minggu sing bakal enggal teka, awit Panjenenganipun punika Panganggit Sabdanipun, lan Panjenenganipun punika Sabda punika piyambak. Iku wigati kanggo mangerteni lataring ramalan kang Gusti Yesus aturake ing Lukas pasal selikur, supaya bisa mangerteni pratandha apa kang nandhani bilih generasi pungkasan wis tekan.

We will continue this study in the next article.

Kita badhé nerusaken pasinaon punika wonten ing artikel salajengipun.

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> “Rawuhipun Sang Kristus badhé kalampahan ing mangsa ingkang paling peteng wonten ing sajarah bumi punika. Jamanipun Nuh lan jamanipun Lot nggambaraken kawontenaning donya sakderengipun rawuhipun Putraning Manungsa. Kitab Suci, kanthi nedahaken dhateng wekdal punika, mratélakaken bilih Iblis badhé nyambut damel kanthi samukawis kakuwatan lan ‘kanthi sakehing panyasaraning piawon.’ 2 Tesalonika 2:9, 10. Pakaryanipun katitahaken kanthi cetha lumantar pepeteng ingkang saya ndadra kanthi rikat, kalepatan ingkang tanpa wilangan, bidah-bidah, lan panyasaran ing dinten-dinten pungkasan punika. Iblis boten namung mimpin donya dados tawanan, nanging ugi panyasaranipun sami ngrembaka kados ragi ing pasamuwan-pasamuwan ingkang ngakeni asmane Gusti kita Yesus Kristus. Murtad ageng punika badhé tuwuh dados pepeteng ingkang jero kados tengah wengi. Kangge umating Allah, punika badhé dados wengi pangadilan, wengi pasambat, wengi panyiksa amargi kayekten. Nanging saking wengi pepeteng punika, pepadhanging Allah badhé sumunar.”

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> Panjenengané ndadosaké “pepadhang sumunar metu saka pepeteng.” 2 Korinta 4:6. Nalika “bumi durung awujud lan suwung; lan pepeteng nutupi lumahing samodra kang jeru,” “Rohé Allah nglayang ana ing lumahing banyu. Lan Allah ngandika: Dadiyo pepadhang; banjur ana pepadhang.” Purwaning Dumadi 1:2, 3. Mangkono uga, ing wengi pepeteng kasukman, pangandikané Allah lumaku maju, “Dadiyo pepadhang.” Marang umaté Panjenengané ngandika, “Tangia, sumunarana; awit pepadhangmu wis rawuh, lan kamulyaning Sang Yehuwah wis madhangi kowé.” Yesaya 60:1.

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> “‘Lah,’ pangandikane Kitab Suci, ‘pepeteng bakal nutupi bumi, lan pepeteng kang kenthel wong-wong akèh; nanging Pangéran bakal jumeneng madhangi kowé, lan kamulyané bakal katon ana ing ndhuwurmu.’ Ayat 2. Kristus, padhangé kamulyaning Rama, rawuh ing donya minangka pepadhangé. Panjenengané rawuh kanggo makili Allah marang manungsa, lan bab Panjenengané katulis yèn Panjenengané kaparingan jumeneng ‘kanthi Roh Suci lan kanthi kakuwatan,’ lan ‘lumampah mrana-mréné nindakaké kabecikan.’ Kisah Para Rasul 10:38. Ing papan pangibadan ing Nazaret Panjenengané ngandika, ‘Rohé Pangéran ana ing Aku, awit Panjenengané wis nglenggahi Aku supaya martakaké Injil marang wong miskin; Panjenengané wis ngutus Aku supaya marasaké wong kang remuk atiné, martakaké kamardikan marang para tawanan, lan mulihaké pandeleng marang wong wuta, mbebasaké wong kang katindhes, martakaké taun sih-karsané Pangéran.’ Lukas 4:18, 19. Iki pakaryan kang dipréntahaké marang para muridé supaya ditindakaké. ‘Kowé iki pepadhanging donya,’ pangandikané. ‘Padhangmu supaya mencorong mangkono ana ing ngarepé manungsa, supaya padha weruh marang panggawému kang becik, lan padha ngluhuraké Ramamu kang ana ing swarga.’ Matius 5:14, 16.” Prophets and Kings, 217, 218.

Back to Articles