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# The Book of Daniel - Number Seventy-Five

Kitab Daniel - Nomer Pitung Puluh Lima

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Paralel-Paralel Kenabian: Saka Pesené Yésaya tumuju Wahyu-Wahyu Jaman Saiki

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Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Nalika Yesaya medharaké piwulang sing dilambangaké déning suwéné nem puluh lima taun (bab pitu, ayat wolu), marang panguwasa Yerusalem sing ala, panjenengané nindakaké iku ana ing sacedhaké “pategalané tukang ngumbah” lan “ing pucuking saluran kolam ndhuwur,” ing taun 742 SM. Taun 742 SM nggambaraké 1863, awit Gusti Yesus tansah nggambaraké pungkasan kanthi wiwitan. Pambrontakan taun 1863 banjur nggambaraké hukum Minggu ing Amérika Sarékat, awit Gusti Yesus tansah nggambaraké pungkasaning sawijiné prakara kanthi wiwitaning prakara iku. Taun 1863 iku wiwitané pasamuwan Adventis Laodikia sing kadhaftar kanthi sah miturut hukum, lan pasamuwan iku katilar dadi suwung nalika “lindhu gedhé” ing wektu hukum Minggu. Kapriyé bisa sawijining korporasi sing sacara sah diatur déning Nagara (dudu kosok baliné, yaiku Pasamuwan nguwasani Nagara), tetep njunjung dina Sabat kapitu, nalika ing wektu sing padha pamaréntah sing padha iku sacara sah nglarang pangibadah ing dina kapitu?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Ing wiwitan lan ing pungkasaning pelayanan Kristus, Panjenengane ngresiki Padaleman Suci. Ing pangresikan Padaleman Suci kang kapisan, Kristus nedahake manawa para pemimpin wis ndadekake “omah Ramane” dadi guwa para maling, nanging ing pangresikan Padaleman Suci kang pungkasan Panjenengane nedahake manawa “omahe wong-wong mau” kari dipasrahake marang wong-wong mau ing kahanan sepi lan kasirnan. Israel kuna nggambarake Israel modern. Panjenengane ngedegake lan ngresiki padaleman Millerit ing wiwitan Adventisme, nanging ing pangresikan kang pungkasan, yaiku pangresikan tumrap wong satus patang puluh papat èwu, Adventisme Laodikia dimuntahake saka tutuke, lan “omahe wong-wong mau” banjur kari kasisihake ing kahanan sepi lan kasirnan.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Yesaya ana ing ara-araé tukang ngumbah kain nalika piyambakipun ngadhepi Raja Ahaz. Ara-araé tukang ngumbah kain punika nglambangaké panyucèn ingkang katindakaké déning Utusaning Prejanjian, ingkang dumadakan rawuh ing Pedalemané, lan nyucèkaké para putrané Lewi kados déné nganggo “sabuné tukang ngumbah kain.” Panyucèn punika katindakaké ing wiwitan Adventisme, lan katindakaké malih ing wekasan.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Lah, Ingsun bakal ngutus utusan-Ku, lan dhèwèké bakal nyawisaké dalan ana ing ngarsa-Ku; lan Pangéran, kang padha kokgolèki, bakal dumadakan rawuh ing Padalemané; ya iku utusaning prejanjian, kang dadi kasenenganmu: lah, dhèwèké bakal rawuh, mangkono pangandikané Pangéran Gustining sarwa dumadi. Nanging sapa kang bisa tahan ing dinané rawuhé? lan sapa kang bakal tetep jejeg nalika Panjenengané ngatingal? awit Panjenengané kaya geni pangresikiing wong nyepuh logam, lan kaya sabuning wong ngumbah sandhangan: Lan Panjenengané bakal lenggah kaya wong nyepuh lan nyucèkaké salaka; lan Panjenengané bakal nyucèkaké para putrané Lèwi, lan ngresiki wong-wong mau kaya mas lan salaka, supaya padha ngaturaké pisungsung marang Pangéran kanthi kabeneran. Banjur pisungsungé Yéhuda lan Yérusalèm bakal ndadèkaké renaning penggalihé Pangéran, kaya ing jaman biyèn, lan kaya ing taun-taun kapungkur. Malakhi 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Yésaya ketemu karo Ahaz, kanthi tandha putrané, sing jenengé nglambangaké yèn ing dina-dina pungkasan “sawijining turahan bakal bali.” Turahan iku ya iku wong-wong sing “bali.” Yésaya ketemu karo raja ala Ahaz ing sajroning sajarah panyucekan Pedalemané Allah, kang diwiwiti ing sajarah Millerite ing taun 1844, lan digawa marang pungkasané déning ora mituhu ing taun 1863. Ing dina-dina pungkasan, panyucekan iku minangka sajarah panyegelan wong satus patang puluh papat ewu. Saupama wong-wong Millerite ngetutaké panyadhiyaning Gusti Allah kang kabukak sawisé taun 1844, mesthiné padha wis ngrampungaké pakaryan iku.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Saupama para Adventis, sawisé kuciwa gedhé ing taun 1844, tetep ngugemi imané lan kanthi manunggal nerusaké lumampah ing panyelenggaraaning Allah kang kabukak, nampani pawartané malaékat katelu lan kanthi panguwasaning Roh Suci martakké marang jagad, mesthi wong-wong mau bakal weruh karahayoné Allah, Gusti mesthi wis nyambut damel kanthi kasekten gedhé lumantar upayané, pakaryan iku mesthi wis rampung, lan Kristus mesthi wis rawuh sadurungé iki kanggo nampani umaté marang ganjarané. Nanging ing mangsa mamang lan kahanan ora mesthi kang ngetutaké kuciwané mau, akèh wong pracaya Advent nyerahaké imané.... Mangkono pakaryan iku kasandhet, lan jagad ditinggal ana ing pepeteng. Saupama sakabèhé badan Adventis manunggal ing dhawuh-dhawuhé Allah lan imané Gusti Yésus, sepira béda banget sajarah kita mesthiné!” Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

Kagagalan kanggo “ngetutake kanthi manunggal ing pambukaning pangwaosing Allah,” ndadèkaké wong-wong mau mlebu ing kaanan Laodikia ing taun 1856, lan pambrontakan kang banjur dumadi ing taun 1863 nandhani wiwitan panglambranging ana ing ara-ara samun, kang wis katuduhaké déning Israèl kuna nalika padha gagal ing pacobané kang kaping sepuluh lan pungkasan, lan banjur kaadekaké paukuman supaya padha mati ana ing ara-ara samun sajrone patang puluh taun sabanjuré.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Putrané Yesaya maringaké janji manawa ing panyucèn Padaleman Suci pungkasan ing dina-dina wekasan, “sawijining turahan bakal bali.” “Baliné” wong-wong mau katuduhaké déning Yeremia, sing diparingi janji manawa manawa dhèwèké gelem “bali,” dhèwèké bakal dadi juru pangawasé Allah. Wong satus patang puluh papat èwu iku ya iku wong-wong sing wis bali saka sawijining kuciwa.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Wong-wong kang kalebu cacah satus patang puluh papat ewu iku wis ngalami kuciwa lan wus ngenteni Gustiné. Wong-wong mau wis dipratandhani déning para prawan wicaksana ing sajarah Millerit, lan ing loro-loroné sajarah wiwitan lan pungkasan, ana rong teken kang digandhengaké dadi siji bangsa, sajroning panyurahaning Roh Suci ing mangsa Seruan Tengah Wengi.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Raja duraka Ahaz nggambarake kepemimpinan Yehuda sing bakal wis krungu piwulang mau, nanging banjur nampik piwulang sing diwenehaké déning Yesaya, lan kanthi mangkono padha “kesandhung, lan tiba, lan remuk, lan kena jerat, lan katangkep.” Wong-wong iku yaiku para kang “njaluk pitulungan marang para roh kenalan, lan marang para juru tenung kang muni lirih lan nggrundel,” kang nggambarake pengalaman spiritualisme kang ndadèkaké wong-wong mau tumiba nalika padha nampani panyesatan kang kuwat saka 2 Tesalonika. Panampiké Ahaz marang piwulangé Yesaya ing taun 742 SM iku selaras karo taun 1863, nalika piwulangé Miller ditampik. Yesaya minangka pralambang Miller, lan piwulang saka loro-loroné, yaiku Yesaya lan Miller, dhedhasar “pitu mangsa,” kang nemu titik pancangé ana ing ayat wolu, ing Yesaya bab pitu. Putrané Miller (putrané Yesaya) nggambarake gerakan Élia kang rawuh ing dina-dina wekasan.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Panyeluk paukuman tumrap Ahaz marga panolaké iku nyakup pratélan yèn dhèwèké bakal dikalahaké déning ratu saka lor, sing ing dina-dina pungkasan iku minangka uni telu saka Roma Modern, kang dikuwasani déning kapausan.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Pangéran banjur ngandika marang aku maneh, pangandikané: Amarga bangsa iki nampik banyuné Shiloah kang mili alon, lan bungah ing Rézin lan putrané Remalya; mulané saiki, lah, Pangéran ndhatangaké marang wong-wong mau banyuné kali, kang rosa lan akèh, yaiku raja ing Asyur lan sakèhé kaluhurané; lan dhèwèké bakal munggah ngliwati sakèhé palurahané, lan mbrebegi sakèhé pinggiringé: Lan dhèwèké bakal nyabrang tanah Yéhuda; dhèwèké bakal nglimputi lan mbrebegi, nganti tekan gulu; lan ambané swiwiné kang kebentang bakal ngebaki jembaring tanahmu, hé Immanuèl. Yesaya 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Yésaya nemoni ratu duraka Ahaz ing pucuking saluran kolam sisih ndhuwur, lan sanadyan ana kahanan kang durung mesthi ing antarané para sejarawan Alkitab lan para arkéolog bab apa kolam sisih ndhuwur iku kolam kang padha karo kolam Siloam ing jamané Kristus, konteks pameca Yésaya ngilangaké sakehing mangu, awit Yésaya netepaké yèn ratu saka lor bakal teka nglawan Ahaz, amarga dhèwèké wis nampik banyuné Shiloah kang mili alon-alon. “Shiloah” iku jeneng ing Prajanjian Lawas kanggo “Siloam” ing Prajanjian Anyar.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

Ana ing blumbang Siloam Gusti Yesus nambani wong wuta, lan ratu ala Ahaz nggambarake kapemimpinan Laodikia sing wuta, loro-lorone ing taun 1863, lan ing hukum Minggu sing bakal enggal teka, kang padha nampik supaya diwarasake. “Shiloah” lan “Siloam” loro-lorone ateges “diutus,” lan ana sawijining pawartos kang diutus saka Sang Rama marang Sang Putra, kang banjur maringake marang Gabriel lan para malaekat suci supaya dipratelakake marang Yesaya, kang nglantarake pawartos kang “diutus” saka swarga marang sawijining pamimpin Laodikia sing wuta.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Saluran saka blumbang sisih ndhuwur, ing ngendi Yesaya ngaturaké pesen iku, nglambangaké papan ing ngendi udan Roh Suci diprantosaké marang umat Allah, kaya uga dilambangaké déning pipa-pipa emas ing wahyu Zakharia, utawa tangga ing pangimpené Yakub.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Apa kang wis kasiyapaké déning Allah kanggo kita digambaraké ing Zakharia, pasal 3 lan 4, sarta 4:12–14: ‘Lan aku mangsuli manèh, sarta matur marang dhèwèké: Apa tegesé rong pang loro iki, kang lumantar rong pipa emas mau ngucuraké lenga emas saka ing jeroné? Banjur dhèwèké mangsuli aku lan ngandika: Apa kowé ora ngerti apa iki? Lan aku matur: Mboten, Gusti kawula. Tumuli pangandikané: Iki lah wong loro kang kaurapi, kang ngadeg ana ing ngarsané Pangéranipun saindenging bumi.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Pangeran kagungan sumber daya kang kebak. Panjenengané boten kekirangan sarana apa-apa. Amargi kirangipun pitados kita, kadonyaning budi kita, pocapan kita ingkang asor lan tanpa ajining, saha mboten pitados kita, ingkang kawedhar lumantar rembag kita, mulane wewayangan peteng nglumpuk ngubengi kita. Kristus boten kababar ing tembung utawi watak minangka Panjenengané ingkang sarwa endah, lan ingkang utami ngungkuli sapuluh ewu. Nalika jiwa marem ngluhuraké awaké marang kasia-siaan, Rohing Pangeran namung saged tumindak sethithik tumrap jiwa iku. Paningal kita ingkang cekak namung mirsani wewayangan, nanging boten saged nyumurupi kamulyan ing salebeting satunggalipun. Para malaékat saweg nyekel patang angin, ingkang dipratelakaké minangka jaran murka kang ngupaya uwal lan mblajug ngliwati lumahing bumi kabèh, nggawa karusakan lan pati ing dalan kang diliwati.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Apa kita bakal turu ing pinggir bangeting jagad langgeng? Apa kita bakal lingsir, adhem, lan mati? Dhuh, muga-muga ana ing pasamuwan-pasamuwan kita Roh lan ambeganing Allah kaembusake marang umate, supaya padha ngadeg ing sikile dhewe lan urip. Kita perlu nyumurupi manawa dalane iku ciut, lan gapurane sesak. Nanging nalika kita lumebu liwat gapura kang sesak iku, jembare tanpa wates.” Manuscript Releases, jilid 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“Lenga emas” punika inggih pesen-pesenipun Rohing Allah ingkang tumurun saking blumbang inggil lumantar saluran ingkang awujud kalih pipa emas, ingkang punika kalih seksi, yaiku Kitab Suci lan Roh Nubuat, utawi Prajanjian Lawas lan Prajanjian Anyar, utawi angger-anggering Torèt lan para nabi, utawi Musa lan Élia.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Para kang katetepaké jumeneng ing sacedhaké Pangéraning saindenging bumi, nduwèni kalenggahan kang biyèn wus kaparingaké marang Iblis minangka kerub panutupi. Lumantar para titah suci kang ngubengi dhamparé, Pangéran njagi sesambungan kang tanpa kendhat karo para pedununging bumi. Lenga emas iku nglambangaké sih-rahmat kang lumantar kuwi Gusti Allah tansah nyukupi lampu para pracaya, supaya ora kedhip-kedhip banjur mati. Saupama dudu lenga suci iki kang diwutahaké saka swarga lumantar pawartosing Rohé Gusti Allah, piranti-pirantining piala mesthi bakal nguwasani manungsa sapenuhé.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Gusti Allah kasirnakake pakurmatan nalika kita ora nampi pawartos-pawartos kang Panjenengane kirimake marang kita. Mangkono kita nampik lenga emas kang badhe Panjenengane curahake menyang jiwa kita supaya bisa disalurake marang wong-wong kang ana ing pepeteng. Nalika swara panggilan mau teka, ‘Lah, panganten kakung rawuh; metua kowe kanggo methukake dheweke,’ wong-wong kang durung nampani lenga suci, kang ora ngugemi sih-rahmat Kristus ana ing atine, bakal nemokake, kaya para prawan bodho, manawa dheweke durung siyap kanggo methukake Gustine. Ana ing awake dhewe, dheweke ora duwe daya kanggo oleh lenga iku, lan uripe dadi rusak. Nanging manawa Roh Suci Allah dipun suwun, manawa kita nyuwun kanthi temen, kaya kang ditindakake déning Musa, ‘Tuduhna marang aku kamulyan Paduka,’ katresnaning Allah bakal kacurhaké ing ati kita. Lumantar pipa-pipa emas, lenga emas iku bakal disalurake marang kita. ‘Dudu kanthi kakuwatan, utawa kanthi daya, nanging kanthi Roh-Ku, mangkono pangandikané Pangéran Gustining sarwa tumitah.’ Kanthi nampani sorot-sorot padhang saka Srengéngé Kabeneran, para putraning Allah sumunar kaya pepadhang ing donya.” Review and Herald, July 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Pesen kang ditampik déning Ahaz iku yaiku pesen Panguwuh Tengah Wengi, kang mesthiné bakal nggayuh pucaké ing rawuhipun Kristus kaping kalih, saupami para pamingpin Laodikia nampi pesen kanggo Laodikia kang “dipunsarujuki” marang wong-wong mau ing taun 1856. Pesen mau salajengipun mesthiné bakal ngrembaka dados panguwuh sora, lan umatipun Gusti Allah bakal ngrampungaké pakaryan lan manggon ing tentrem. Nanging, malah padha bali marang mutah kang wus naté ndadosaké wong-wong mau kabébasaké saka kono.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

Yesaya lan Ahaz dipratelakaké minangka ana ing proses panyucèn ing pategalané tukang ngumbah, kang katindakaké déning Utusaning Prajanjian ing Maleakhi pasal telu. Sacara simbolis, wong loro mau dumunung ing papan ing ngendi “lenga” (sawijining pesen) lagi katuangaké ing wahyuné Zakharia, lan ing dina-dina wekasan, pesené Yesaya marang Ahaz iku yaiku pesen Islam saka Bilai kang katelu; iku pesen bab sajarah sing kasamar saka pitung gludhug; iku pesen manawa kang kaping wolu iku asalé saka pitu; iku pesen bab pakebonan anggur; iku pesen bab “Kayektèn,” kang kabèh iku minangka unsur-unsur saka Wahyu Yesus Kristus, kang ing dina-dina wekasan ngasilaké panyucèn kang dipralambangaké déning pategalané tukang ngumbah.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

Piwulang babagan “pitu kaping” iku uga wis lan isih dadi pesen, kang owah saka watu dhasaré Miller dadi watu pucuking pojok, awit iku minangka bebener kang kapisan, lan mulane mesthi dadi bebener kang pungkasan. Taun 1863 nandhani rampunge sawijining proses panyucèn kang diwiwiti nalika tekane malaékat katelu ing tanggal 22 Oktober 1844, lan pungkasane tekan marang pepadhang “pitu kaping” ing taun 1856. Ing taun 1844, pepadhang babagan rong ewu telung atus taun nandhani sawijining wiwitan kang nuntun menyang pungkasan kang ditandhani déning rong ewu limang atus rong puluh taun. Nanging, kawuta-wutaan Laodikia ing wiwitan lan ing pungkasan, ora gelem ndeleng sesambungan antarane loro wahyu iku. Taun 1863 nggambaraké rampunge sawijining proses panyucèn kang tansah dumadi nalika sawijining pesen dibukak segelé, lan pesen malaékat katelu iku dibukak segelé ing tanggal 22 Oktober 1844.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

Pepadhangé malaékat katelu sing kabukak ing taun 1844 iku dudu pepadhang tunggal, nanging yaiku apa sing dipunsebat déning Sister White minangka “pepadhangé malaékat katelu sing saya maju.” Pepadhangé malaékat katelu sing saya maju mau wiwit ing taun 1844, lan terus maju nganti mangsa sih-rahmat katutup; nanging nalika sapisanan rawuh, lan nalika pungkasane tekan pungkasané, ana sawijining mangsa panggodhogan tartamtu saka malaékat katelu. Mangsa-mangsa panggodhogan mau, ing wiwitan lan ing pungkasan, uga nglambangaké sawijining proses panggodhogan sing dipunwakili déning Daniel minangka “tuwuhing kawruh,” yaiku uga pepadhangé malaékat katelu sing saya maju.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Prosès panyuwunan ing wiwitan iku diwiwiti ing taun 1844, lan pepadhang kang saya maju nambahi kawruh nganti tekan pungkasané ing taun 1856. Pepadhang wiwitan lan pepadhang pungkasan saka mangsa panyuwunan iku yaiku loro wahyu ing Daniel bab wolu, ayat telulas lan patbelas, kang makili dhasar lan pilar utama Adventisme.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Masa panggawéaning pangujian malaékat kapisan kawiwitan tanggal 11 Agustus 1840 lan rampung ing kuciwane kang kapisan tanggal 19 April 1844. Banjur masa panggawéaning pangujian malaékat kapindho kawiwitan, lan lumaku nganti 22 Oktober 1844. Ing wektu iku malaékat katelu rawuh, lan masa panggawéaning pangujian malaékat katelu lumaku nganti Adventisme Laodikia nampik pepadhang saka malaékat katelu ing taun 1863.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Masa panggodhokaning malaekat katelu tumrap Adventisme Millerit gadhah wiwitan lan pungkasan, lan wiwitan tuwin pungkasan punika kedah makili prakawis ingkang sami, awit Gusti Yesus tansah nggambaraken pungkasaning satunggaling prakawis kanthi wiwitaning prakawis punika. Kawitaning pepadhang ingkang saya maju saking malaekat katelu punika inggih pepadhang tumrap penampakanipun (wahyu “mareh”), saking ayat patbelas bab wolu ing kitab Daniel. Pungkasaning pepadhang ingkang saya maju saking malaekat katelu punika inggih pepadhang tumrap kapidak-idakipun pasucen lan wadya (wahyu “chazon”), saking ayat tigabelas. Kalih wahyu punika kaiket sesarengan kanthi profetik.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Banjur sira kudu ndadèkaké slomprèt yobel muni ing dina kaping sapuluh sasi kapitu; ing dina pangruwating dosa slomprèt iku kudu sira unèkaké ing saindhenging tanahira. Leviticus 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Kalasangka sing kuduné ditabuh ing Dina Pangruwating Dosa, yaiku tanggal 22 Oktober 1844, iku kalasangka Yobel, kang nggambarake siklus suci pitung taun, kang cacahé dadi rong ewu limang atus rong puluh dina. Pangéran karsa nuntun Israèl kuna lumebu langsung menyang Tanah Prajanjian, nanging pambrontakané nyegah prakara iku kelakon. Pangéran karsa nuntun Israèl modhèren lumebu langsung menyang Tanah Prajanjian, nanging pambrontakan nyegah prakara iku kelakon. Saupama Israèl modhèren manut marang pepadhang kang saya maju saka malaékat katelu, mesthiné padha wis ngélingaké jagad, lan Pangéran mesthiné wis rawuh bali luwih saka satus taun kapungkur.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Supados prakara mau bisa kalakon, Gusti mesthi kedah nindakaké satunggaling owah-owahan ing antarané para Millerite, lan owah-owahan punika dipunwastani minangka rahasianing Allah wonten ing Kitab Suci. Manawi Adventisme sampun ngetutaké pepadhang ingkang saya majeng saking malaékat kaping tiga, mila kalasangka Yobel badhé muni tanpa pedhot ngantos pungkasan, awit wonten ing dinten-dinten nalika kalasangka kaping pitu muni, rahasianing Allah punika dipunrampungaké. Ing Wahyu pasal sepuluh, kalasangka punika, ingkang minangka kalasangka Yobel, sarta ugi kalasangka bilai kaping tiga, wiwit muni tanggal 22 Oktober 1844.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Lan malaékat kang dakdeleng ngadeg ana ing sadhuwuring segara lan ing sadhuwuring bumi iku ngacungaké astané marang swarga, banjur sumpah demi Panjenengané kang gesang ing salawas-lawasé, kang nitahaké swarga lan samubarang kang ana ing kono, lan bumi lan samubarang kang ana ing kono, lan segara lan samubarang kang ana ing kono, yèn ora bakal ana wektuné manèh; nanging ing dina-dina nalika swarané malaékat kapitu, nalika dhèwèké wiwit muni, wewadi Allah bakal kasampurnakaké, kaya kang wus Panjenengané wartakaké marang para abdiné, yaiku para nabi. Wahyu 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

Prosès panyucèn lumantar pangujian sing wiwit ing tanggal 22 Oktober 1844, yaiku pepadhang kang maju saka malaékat katelu, diwiwiti kanthi pepadhang saka Daniel pasal wolu, ayat patbelas, lan dipungkasi kanthi pepadhang saka Daniel pasal wolu, ayat telulas. Prosès iku diwiwiti kanthi wangsulan ing ayat patbelas, lan dipungkasi kanthi pitakon ing ayat telulas.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Sangalas taun punika dipralambangaké déning rawuhipun pawartos pepèngetipun Yésaya dhateng Ahaz, raja Yéhuda literal, ing mangsa perang sipil antawisipun lor lan kidul. Sangalas taun punika kapungkasi nalika raja saking lor ngasta Israèl mlebet ing pangawulan. Sangalas taun punika dados pralambang rawuhipun malaékat kaping tiga ing taun 1844, dumugi pambrontakan taun 1863. Padhang ingkang saya majeng saking malaékat kaping tiga dipralambangaké déning pawartosipun Yésaya.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Panolakan marang pepadhang kang saya maju iku ndadosake pungkasaning gerakan Millerite, lan ing mangsa pangujian punika Gerakan Millerite Philadelphian ngalami transisi dados Gréja Laodikia. Sangalas taun ingkang kawiwitan ing 742 SM, lan sangalas taun ingkang kawiwitan ing 1844, kaloronipun makili sawijining proses pangujian lan panyucèn ing dinten-dinten pungkasan, yaiku mangsa pangujian pungkasan tumrap pepadhang kang saya maju saka malaékat katelu.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

Ing proses panggodhahan pungkasan iku, wewadi Allah bakal rampung. Wong satus patang puluh papat ewu iku yaiku wong-wong kang ngenteni, bali, lan kaségel.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Iketenana paseksen iku, segelena angger-anggering Toret ana ing satengahing para sakabatku. Lan aku bakal ngenteni marang Pangeran Yehuwah, kang ndhelikake raosé saka brayat Yakub, lan aku bakal ngarep-arep marang Panjenengané. Lah, aku lan anak-anak kang kaparingaké déning Pangeran Yehuwah marang aku, iku dadi pratandha lan kaélokan ana ing Israèl saka Pangeraning sarwa dumadi, kang lenggah ana ing gunung Sion. Yesaya 8:16–18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Mangsa pangujian pungkasan tumrap pepadhanging cahya malaekat katelu sing saya maju ing dina-dina wekasan, diwiwiti ing papan kang padha karo panggonan mangsa pangujian wiwitan iku diwiwiti. Iku diwiwiti nalika Gusti Yesus ngangkat astanipun menyang swarga lan mratelakaké, “yèn wektu ora ana manèh.” Pamyawijining pratelan iku kelakon ing tanggal 22 Oktober 1844, nalika kalasangka kapitu ngumumaké Yobel ing pungkasaning siklus suci pitu. Siklus pitu taun, kang diulang kaping pitu, sajatiné cacahipun patang puluh sanga taun, utawa rong éwu limang atus rong puluh dina.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

Taun 1989 nandhani “wektu wekasan” ing gerakan wong satus patang puluh papat ewu, lan taun 1989 uga nandhani rampunge satus rong puluh enem taun sing diwiwiti nalika pambrontakan taun 1863. Gerakan wong satus patang puluh papat ewu diwiwiti ing “wektu wekasan,” kanthi sawijining pralambang “pitu kaping,” amarga satus rong puluh enem iku saprasepuluh saka sewu rong atus sawidak, lan iku maneh separo saka rong ewu limang atus rong puluh.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Gusti Yesus tansah nggambarake pungkasaning sawijining prakara kanthi wiwitaning sawijining prakara, lan wiwitaning gerakan satus patang puluh papat ewu ditandhani déning sawijining pralambang “pitu kaping,” padha kaya ing pungkasaning gerakan iku. Dina-dinaning swaraning malaékat kapitu, nalika rahasianing Allah rampung, diwiwiti ing pungkasaning telung dina setengah ing Wahyu pasal sewelas. Trompet Kapitu, kang uga Bilai katelu, muni nada kapindhoné ing tanggal 7 Oktober 2023, lan rahasianing Allah saiki lagi ngrampung, kaya “kang wus Panjenengané wartakaké marang para abdi-Nya, yaiku para nabi.” Pungkasaning gerakan iku ditandhani déning sawijining pralambang “pitu kaping,” kaya dene wiwitaning gerakan kang padha iku.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

Ing wekdal wekasan ing taun 1798, “pitu wekdal” paukuman bebenduning Allah marang karajan sisih lor rampung, lan ing pungkasaning gerakan para Millerit, penampikan marang kayektèn-kayektèn kang gegandhèngan karo “pitu wekdal” nandhani pambrontakan taun 1863. Gusti Yesus tansah nggambaraken pungkasaning satunggaling prakara lumantar wiwitaning prakara sanès, lan gerakaning malaékat kapisan (para Millerit) nggambaraken gerakaning malaékat kaping tiga (satus patang puluh papat ewu). Kalih gerakan punika kawiwitan lan kaakhiri déning “pitu wekdal.” Prakara-prakara punika boten saged dipunrekadaya.

We will continue this study in the next article.

Kita badhé nerusaken panaliten punika wonten ing artikel salajengipun.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Wong-wong kang manggon ing kalungguhan tanggung jawab aja nganti kabalèkaké marang asas-asas donya kang nyukani pepénginan dhiri lan kebak kaméwahan, awit iku ora patut kanggo wong-wong mau; lan manawa padha bisa nindakaké, asas-asas kaya Kristus ora bakal nglilani. Piwulang kang warna-warni perlu diwènèhaké. ‘Sapa kang bakal diparingi piwulang kawruh déning Panjenengané? lan sapa kang bakal diparingi pangerten bab piwulang? yaiku wong-wong kang wus disapih saka susu, lan dipisah saka payudara. Awit parentah kudu tumumpang ing parentah, parentah tumumpang ing parentah; garis tumumpang ing garis, garis tumumpang ing garis; ana sethithik ing kéné, lan ana sethithik ing kana.’ Mangkono pangandikané Pangéran kudu kanthi sabar digawa marang anak-anak lan tansah katetepaké ana ing ngarepé, déning para wong tuwa kang pracaya marang pangandikané Allah. ‘Awit Panjenengané bakal ngandika marang bangsa iki nganggo lambe kang gagap lan nganggo basa liyan. Kang marang wong-wong mau Panjenengané ngandika, Iki panggonan katentreman kang nganggo iki kowé bisa maringi wong kang kesel supaya antuk katentreman; lan iki pangégeran: nanging wong-wong mau padha ora gelem ngrungokaké. Nanging pangandikané Pangéran tumrap wong-wong mau dadi parentah tumumpang ing parentah, parentah tumumpang ing parentah; garis tumumpang ing garis, garis tumumpang ing garis; ana sethithik ing kéné, lan ana sethithik ing kana; supaya padha lunga, banjur tiba nungging, lan remuk, lan kajerat, lan katangkep.’ Yagéné?—awit wong-wong mau ora nggatèkaké pangandikané Pangéran kang teka marang wong-wong mau.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Puniku tegesipun tiyang-tiyang ingkang dereng nampi piwulang, nanging ngugemi kawicaksananipun piyambak, saha sampun milih tumindak miturut gagasanipun piyambak. Gusti maringi tiyang-tiyang punika pangawikan, supados piyambakipun sami milih papanipun: ndherek pituturipun Panjenenganipun, utawi nampik saha tumindak miturut gagasanipun piyambak; lajeng Gusti badhé nilaraken piyambakipun dhateng asil ingkang mesthi dumadi. Ing samukawis margi gesang kita, ing samukawis pangabdian kita dhateng Gusti Allah, Panjenenganipun ngandika dhateng kita, ‘Padahna dhateng Aku manahmu.’ Roh ingkang sumarah lan saguh dipunwulang punika ingkang dipun karsakaken Gusti Allah. Ingkang maringi kaluhuran dhateng pandonga punika kasunyatan bilih pandonga punika medal saking manah ingkang kebak katresnan lan mituhu.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Gusti Allah nuntut prakara-prakara tartamtu saka umate; manawa padha kandha, Aku ora gelem nyerahake atiku kanggo nindakake prakara iki, Gusti nglilani dheweke nerusake ana ing pangadilan sing dianggep wicaksana déning awake dhewe tanpa kawicaksanan swarga, nganti Kitab Suci iki [Yesaya 28:13] kaleksanan. Kowé aja kandha, Aku bakal nuruti pituduhe Gusti nganti tekan sawijining titik tartamtu sing cocog karo pangadilanku, banjur kencenga nyekeli gagasanmu dhéwé, kanthi nampik supaya dibentuk manut citrané Gusti. Ayo pitakon iki diajokake, Apa iki kersané Gusti? dudu, Apa iki pamawas utawa pangadilané—–?” Testimonies to Ministers, 419.

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