Article

# The Book of Daniel - Number Ninety-One

Kitab Daniel - Nomer Sangang Puluh Siji

Unveiling the Prophetic River: A Journey Through the Connections Between the Movements of Daniel’s Visions

Mbabar Kali Kenabian: Lelakon Nglacak Gegandhèngan Antarane Gerakan-gerakan ing Wahyu Daniel

Author

Jeff Pippenger

Published

February 24, 2024

Formats

PDF
Word

The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.

Kawruh sing kawedharake segelé ing gerakaning malaékat kapisan dipratandhakaké déning wahyu Kali Ulai ing kitab Daniel. Wahyu mau nggambarake pasal pitu, wolu, lan sanga saka kitab Daniel, lan kawruh sing kawedharake segelé ing gerakaning malaékat katelu dipratandhakaké déning wahyu Kali Hiddekel, kang nggambarake pasal sepuluh, sewelas, lan rolas. Sesambungan antarané loro gerakan iku akèh banget. Loro gerakan iku kaiket dadi siji déning satus rong puluh enem taun wiwit saka pambrontakan taun 1863 nganti tekan mangsa wekasan ing taun 1989.

Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.

Kaloro jaman wekasan, ing saben gerakan, ditandhani déning “pitung mangsa” ing Imamat 26. Paganisme lan banjur kapapalan wis ngidak-idak pasucèn lan bala nganti tekan wektu wekasan ing taun 1798. Wiwit pambrontakan taun 1863 nganti 1989, wis ana sawijining pangidak-idakan rohani, kaya sing dilambangaké déning papat piala nistha ing Yehezkiel bab 8.

The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.

Patang puluh nem taun wiwit pungkasaning peparing sengit kang kapisan nganti pungkasaning peparing sengit kang pungkasan ing taun 1844, nalika Kristus wis ngedegaké padaleman suci rohani kang banjur Panjenengané rawuhi kanthi dumadakan ing tanggal 22 Oktober 1844, iku sajajar karo wektu pungkasan ing taun 1989 nganti tekan angger-angger Minggu kang bakal enggal tumeka, nalika Kristus sapisan manèh lagi ngedegaké padaleman suci rohani, kang bakal Panjenengané rawuhi kanthi dumadakan ing jamé lindhu gedhé ing Wahyu pasal sewelas.

When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.

Nalika malaékat katelu rawuh ing taun 1844, Utusaning Prajanjian ndadak miyos kanggo nyucèkaké para putrané Lèwi, nanging ing taun 1863, para wong Lèwi kang ora setya mau nampik pawarta Musa kang dipunaturaké déning Élia lan banjur bali nglembara ana ing ara-ara samun. Ing proses panggodhèn iku, para “tukang mbangun” ing wekasané bakal nampik “watu pojok” saka “pitung kaping”, lan sawisé iku pindhah saka gerakan Filadelfia tumuju pasamuwan Laodikia. Ing dina-dina wekasan, nalika Utusaning Prajanjian ndadak rawuh ing Padalemané, yaiku ing hukum Minggu kang bakal enggal teka, Panjenengané bakal migunakaké para wong Lèwi kang setya kanggo nimbali pepanthané liyané. Para wong setya ing dina-dina wekasan bakal wis pindhah saka “pasamuwan” Laodikia tumuju “gerakan” Filadelfia.

The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.

Gerakaning malaékat kapisan nerbitaké pesené kang wis dibakokaké rong atus rong puluh taun sawisé Kitab Suci King James diterbitaké, lan gerakaning malaékat katelu nerbitaké pesené kang wis dibakokaké rong atus rong puluh taun sawisé Declaration of Independence diterbitaké. Pesen kang wis dibakokaké saka loro gerakan iku diparingi kakuwatan lumantar kasampurnaning sawijining ramalan bab Islam, kang ditandhani déning tumuruning sawijining malaékat. Tekaning malaékat iku nandhakaké wiwitaning “pasulayan” ing Habakkuk pasal loro, lan nuntun marang nerbitaké tabel-tabelé Habakkuk.

The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.

Pesen sing kaparingi kakuwatan, kang dilambangaké déning papan-papané Habakuk, nuntun marang sawijining kuciwa, kang nglantaraké mlebu ing mangsa tundha, kang banjur nuntun marang pesen Panguwuh Wengi Tengah, kang dipungkasi kanthi kasampurnaning pesen Panguwuh Wengi Tengah. Pepadhan-pepadhan kang ana ing antarané loro gerakan iku dadi bukti kang mesthi tumrap wong-wong kang milih kanggo ndeleng, yèn kabèh unsur sajarahé kaum Millerite kaiket karo lan kaulang manèh ing sajarahé wong satus patang puluh papat èwu. Mangsa udan pungkasan dilambangaké ana ing gerakan Millerite, lan kaleksanan ana ing gerakan Future for America. Bola-bali Roh pamedharan maringi pawarta marang wong-wong kang gelem ngrungokaké, yèn mung wong-wong kang ngakoni udan pungkasan iku sing bakal nampani udan pungkasan mau.

The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.

Mangsa, gerakan, lan pekabaran udan pungkasan kabèh kaimpretakaké ana ing sajarahé kaum Millerit, lan tembung “recognize” nglambangaké nyumurupi sawijining prekara sing wis tau kokdeleng sadurungé. Siji-sijiné cara kanggo nyumurupi mangsa, gerakan, lan pekabaran udan pungkasan yaiku kanthi ngakoni yèn prakara iku wis kaimpretakaké ana ing sajarahé kaum Millerit. Prakara iku uga wis kaimpretakaké ana ing gerakan-gerakan reformasi suci liyané. Gerakan Millerit iku sawijining gerakan wiwitan sing makili sawijining gerakan pungkasan, mula duwé rujukan-rujukan sing luwih langsung tinimbang gerakan-gerakan reformasi sing luwih wiwitan. Gerakan iku uga ngandhut pratandha saka Alpha lan Omega, Panjenengané sing tansah ngimpretakaké pungkasaning sawijiné prakara lumantar wiwitaning prakara iku.

In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.

Ing gerakan Millerit, dhasar-dhasar wis ditetepake, lan pilar utamane yaiku Daniel bab wolu, ayat telulas lan patbelas. Aku mangertos bilih Sadulur White netepake ayat patbelas minangka pilar utama lan dhasar, nanging kasunyatane, ayat patbelas iku minangka wangsulan tumrap pitakon ing ayat telulas. Sawijining wangsulan iku tanpa isi yen ora dimangertosi pitakon kang njalari metu wangsulan mau. Ayat telulas mratelakake wahyu bab pangidak-idakan, yaiku kang kalakon dening rong kakuwasan kang ngrusak lan ndadekake sepi, lan ayat patbelas iku wahyu bab Kristus mulihake Padaleman Suci lan pasukan kang wis diidak-idak. Loro wahyu iku sesambungan kanthi langsung lumantar konteks, tata basa, lan Palmoni, Sang Pangétung Ajaib.

William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”

William Miller dipigunakaké kanggo ngenali kayektèn-kayektèn dhasar, yaiku Daniel pasal wolu, ayat telulas lan patbelas. Permata kapisan sing ditemokaké déning panjenengané yaiku “pitung mangsa” sing nggambaraké tumindaké ngidak-idak ing ayat telulas, lan kerangka sing dibangun déning panjenengané dadi dhasar kabèh struktur kenabianné yaiku motif “rong kakuwasan sing ngrusak” sing diwakili ing ayat telulas. Miller kanthi bener ngenali manawa “kang saben dina” minangka nistha ing ayat telulas iku paganisme, lan panerak sing dadi kakuwasan kang ngrusak iku kepausan. Ing pangertèn iki, “dhasar” saka kerangka Miller, lan “dhasar” saka dhasar lan pilar tengah, yaiku pangerten manawa “kang saben dina” ing pasal wolu makili paganisme. Dhasar saka tambahé kawruh saka sajarah Millerit yaiku manawa “kang saben dina” ing Daniel pasal wolu iku paganisme, lan inspirasi kanthi tliti nandhesaké manawa “wong-wong sing marakaké sesambat babagan jam pangadilan nduwèni pamawas sing bener bab kang saben dina.”

The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.

Dhasaring pepadhang kang dipratélakaké minangka “mundhake kawruh” ing wektu wekasan ing taun 1989, uga iku “kurban saben dina.” Iku mung sajajar ilahi liyané. Supaya bisa mangertèni mundhake kawruh kang dipratélakaké ana ing enem ayat pungkasan saka Daniel sewelas, perlu ana panganggon tumrap tulisan-tulisané Ellen White. Ing tulisan-tulisané, dhèwèké mratélakaké yèn sajarahing ayat telung puluh siji saka Daniel sewelas bakal kapitulungan manèh ana ing ayat-ayat pungkasan saka Daniel sewelas. Tanpa pitunjuk ilham mau, mangertèni sajarah sing sajajar antarane ayat telung puluh siji lan ayat patang puluh sarta patang puluh siji bakal dadi pakaryan kang luwih angel banget.

The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.

“Tetep” ing kitab Daniel nggambarake paganisme lan dadi dhasaring dhasar tumrap para Millerit, lan iku uga dadi dhasaring piwulang tumrap gerakan wong satus patang puluh papat ewu. Iku uga kayektèn kang kanthi sengaja diowahi dadi kaluputan déning sawijining “goroh” sing dilebokake menyang generasi katelu Adventisme Laodikia, kang dilambangaké déning nistha katelu, yaiku “para wanita nangisi Tammuz” ing Ezekiel pasal wolu, lan kompromi kang diwakili déning pasamuwan katelu, yaiku Pergamos.

The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.

Pituduh ilahi sing nuntun peranan “kang saben dina” minangka sawijining prakara ing mangsa udan pungkasan iku satemen-temen nggumunake banget, lan ngluwihi kamungkinan tumrap rekayasa manungsa. Generasi kaping papat Adventisme Laodikea digambarake minangka sujud marang srengenge, mula makili panriman marang tandha kéwan galak. Sadulur White negesake manawa nampa tandha iku ateges tekan marang pikiran kang padha karo kéwan galak iku, lan manawa wong-wong sing dadi bingung ngenani teges antikristus, pungkasane bakal mapan ing sisihé manungsa dosa. Kabèh iki dilambangake déning para wong tuwa kuna ing Yerusalem ing Yehezkiel pasal wolu.

In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.

Ing turunan kaping telu lan kaping papat, Gusti Allah ngukum wong-wong sing sengit marang Panjenengane, lan paukuman mau katindakaké nalika golongan sijiné lagi nampani meterai pepesthené Gusti Allah. Pethikan Kitab Suci sing padha sing maringi William Miller pepadhang sing dibutuhaké kanggo mangertèni yèn Roma kapir iku kang dilambangaké minangka “saben dinané” ing kitab Daniel, iku uga minangka pangenalan sing paling langsung tumrap manungsa duraka, sing disembahi déning para wong tuwa ing Yéhezkiel bab wolu. Bab iku ngenali paus minangka kakuwatan pambinasan kapindho, nalika bebarengan uga ngenali kekapiran saka kakuwatan pambinasan kang kapisan. Lan kayektèn sing dadi pokok pethikan mau yaiku peran Roma kapir, kang ing 2 Tesalonika dadi kakuwatan sing nahan kapausan supaya ora munggah ing dhampar nganti taun 538.

The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.

“Padintenan” kang dadi kayekten dhasaripun Miller, kang maringi idin dhateng piyambakipun ngasilaken satunggaling kerangka panuwunan adhedhasar kalih kakuwasan ingkang ndadosaken karusakan lan ngidak-idak pasucen tuwin bala, punika inggih kayekten ingkang dipunidentifikasi déning Paulus minangka kayekten ingkang dipuntampik, lan ingkang ndatengaken panglamis ingkang kiyat dhateng tiyang-tiyang ingkang boten ngasihi kayekten punika piyambak ing dinten-dinten pungkasan. Selaras kaliyan sejarah-sejarah ingkang sejajar, kayekten ingkang sami punika, yaiku kayekten dhasar, maringi idin dhateng Future for America ngasilaken satunggaling kerangka panuwunan ngenani paseduluran telu-lapis pungkasan ing dinten-dinten pungkasan.

Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.

Ora mung kuwi, nanging kayektèn dhasar iku, kang dadi kayektèn dhasar kanggo loro sajarah sing sajajar, digawé dadi “goroh” sing dadi kaluputan dhasar lan panglamunan kang kuwat miturut Paulus, kanggo kerangka pesen udan pungkasan palsu “tentrem lan aman” kang dipratelakaké déning wong-wong sing ora bakal manèh ngungataké swarané lan nduduhaké marang umaté Gusti Allah sakehing panerakane. “The daily” nggambaraké dhasar saka gerakané malaékat kapisan lan kaping telu, lan nalika para mbrontak ing Laodikia mbalik tegesé nganti kosok balèn, kanthi netepaké pralambang satanik minangka pralambang Kristus, pralambang palsu iku banjur dadi dhasar saka pesen palsu tandhingan saka udan pungkasan palsu.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Padha mandhega lan nggumunana; padha bengoka lan sesambata: padha mendem, nanging dudu marga saka anggur; padha oleng, nanging dudu marga saka omben-omben kang atos. Awit Sang Yehuwah wus maringake marang sira roh turu kang jero, lan wus meremake mripatira: para nabi lan para penggedheira, para wong weruh, wus katutupi déning Panjenengané. Lan sakehing wahyu tumrap sira wis dadi kaya tembung-tembung ing kitab kang kasegel, kang dipasrahake wong marang wong kang pinter, karo kandha, Kawula nyuwun, wacanen iki: lan dhèwèké matur, Aku ora bisa; awit iki kasegel: Lan kitab iku dipasrahake marang wong kang ora pinter, karo kandha, Kawula nyuwun, wacanen iki: lan dhèwèké matur, Aku ora pinter. Mulané Pangéran ngandika, Awit bangsa iki padha nyedhak marang Aku nganggo cangkemé, lan ngurmati Aku nganggo lambéné, nanging atiné wus padha adoh saka Aku, lan rasa wedi marang Aku iku mung diwulangaké lumantar pepakoning manungsa: Mulané, lah, Aku bakal nindakaké pakaryan kang nggumunaké ana ing tengahing bangsa iki, satemené pakaryan kang nggumunaké lan kaélokan: awit kawicaksanané para wong wicaksana mau bakal sirna, lan pangertené para wong kang wicaksana bakal kapendhem. Bilai tumrap wong-wong kang ngupaya ndhelikaké rancangané kanthi jero saka Sang Yehuwah, lan pakaryané ana ing pepeteng, lan padha kandha, Sapa kang weruh marang awaké dhéwé? lan sapa kang wanuh marang awaké dhéwé? Satemené mbalikké samubarang nganti kebalik mangkono bakal dianggep kaya lempungé tukang grabah: apa patut pakaryan kandha ngenani kang nitahaké, Panjenengané ora gawé aku? utawa apa patut barang kang kawangun kandha ngenani kang mbangun, Panjenengané ora duwe pangerten? Yesaya 29:9–16.

All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.

Kabèh para nabi padha ngandika bab dina-dina pungkasan, lan goroh kanthi terang-terangan supaya makna “kurban sadina-dina” dibalèkaké dadi kosok balèn, iku kanthi cetha meh padha karo tegesing dosa sing ora oleh pangapura. Nemtokaké yèn sawenehing wong bakal ilang ing salawas-lawasé iku ana ing sanjabané kabisan, utawa wewenang moral, manungsa tumrap sapadha-manungsa liyané, nanging dudu iku kang lagi diidentifikasi ing kéné.

Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.

Wong-wong ing kitab Yesaya kang mbalik tata kanthi ngisori sing ing ndhuwur lan ngunggulake sing ing ngisor, kang sejatiné mung ungkapan liyané saka apa kang ing panggonan liya diarani déning Yesaya minangka nyebut pepeteng dadi pepadhang utawa pepadhang dadi pepeteng, iku diidentifikasi minangka para wong tuwa jaman kuna kang mrentah Yerusalem nalika paukuman pungkasané lagi dilambangaké.

> Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.

> Cilaka wong-wong kang nyebut piala iku becik, lan becik iku piala; kang ndadèkaké pepeteng dadi pepadhang, lan pepadhang dadi pepeteng; kang ndadèkaké pait dadi legi, lan legi dadi pait! Cilaka wong-wong kang rumasa wicaksana ana ing paningalingé dhéwé, lan rumasa pinter ana ing pangrasané dhéwé! Cilaka wong-wong kang gagah ngombé anggur, lan wong-wong kang rosa nyampur ombèn-ombèn kang atos: kang mbeneraké wong duraka marga saka ganjaran, lan nyingkiraké kabenerané wong bener saka dhèwèké! Mulané kaya geni nguntal damèn, lan ilat geni nglèngsèmké mrambut, mangkono oyodé bakal kaya bosok, lan kembangé bakal munggah kaya bledug; amarga padha mbuwang angger-anggeré Pangéran Gustining Sarwa Tumitah, lan ngrèmèhaké pangandikané Kang Mahasuci, Allahé Israèl. Mulané bebenduné Pangéran murub marang umaté, lan Panjenengané wis ngulurkaké asta-Né nglawan wong-wong mau, sarta wis nggebag wong-wong mau; lan gunung-gunung padha gonjang-ganjing, lan bathang-bathangé padha koyak ana ing tengahing dalan-dalan. Senajan mangkono kabèh, bebenduné durung lèrèn, nanging asta-Né isih tetep kaulur. Lan Panjenengané bakal ngedegaké panji tumrap bangsa-bangsa saka kadohan, lan bakal ngundang wong-wong mau saka ing pucuking bumi; lan lah, wong-wong mau bakal teka kanthi rikat banget. Yesaya 5:20–26.

God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.

Panji-panji Allah (satus patang puluh papat ewu) diangkat minangka panji-panji nalika angger-angger Minggu sing enggal bakal rawuh, yaiku nalika “bebenduné Sang Yehuwah murub marang umat-Né”, lan Panjenengané ngacungaké “asta-Né marang wong-wong mau”, lan “nggebugi wong-wong mau”, lan “mayité bakal diobrak-abrik ana ing tengahing dalan-dalan.” Tengahe dalan-dalan iku yaiku dalan-dalan ing Yerusalem nalika para malaékat pangrusak ing Yehezkiel bab sanga kapréntahaké supaya maju “lan nggebugi: mripatmu aja ngéman, lan aja padha welas asih: patènana tuntas wong tuwa lan wong enom, para prawan, bocah-bocah cilik, lan para wanita: nanging aja nyedhaki sapa waé wong sing ana tandhané; lan wiwitana saka pasucèn-Ku. Banjur wong-wong mau miwiti saka para sepuh sing ana ing ngarepé padaleman.” “Para sepuh” ing kitab Yehezkiel, sing miturut Sister White iku wong-wong sing kuduné dadi para pangreksa umat, iku yaiku “para wong mendem saka Efraim” ing kitab Yesaya sing “mbalikaké samubarang dadi kosok balèn” ing bab wolulikur lan sangang likur.

In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.

Ing pasal lima, wong-wong iku yaiku wong-wong sing “kuwat ngombé anggur, lan wong-wong kang gagah kanggo nyampur ombèn-ombèn keras: kang mbeneraké wong duraka merga upah.” Kanthi dipunwedharakenipun buku Questions on Doctrine, para wong tuwa jaman kuna padha ngombé saka tuwung Protestantisme murtad, lan ngetokaké Injil palsu bab pambenaran kang ngakoni yèn manungsa ora bisa kasucèkaké, yèn Kristus iku Gantos kita, nanging dudu Tuladha kita. Kanthi tumindak mangkono, buku iku mbeneraké wong duraka, merga ganjaran awujud ditampani ana ing antarané greja-greja kang wus tiba saka Protestantisme murtad. Pethikan iku lagi nandhani paukuman pungkasan tumrap wong-wong mau, lan sebab saka paukuman iku amarga wong-wong mau “ngremehaké pangandikané Kang Mahasuci saka Israèl.” Wong-wong mau nindakaké mangkono kanthi nampik pangertosan bab “the daily,” kang dipunaturaké déning wong-wong sing maringi panguwuh bab jam pangadilan, lan kanthi ngombé saka tuwung Protestantisme murtad.

In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.

Ing wacana punika, wong-wong mau ngowahi kang legi dadi pait, lan kang pait dadi legi. Pesen kang ana ing tanganing malaékat nalika Panjenengané tumedhak iku legi, nanging pungkasaning pesen mau iku pait. Wong-wong mau negesake manawa pesen udan pungkasan sejati kang diwiwiti nalika malaékat tumedhak iku pait, lan ing pungkasané wong-wong mau ngenali sawijining pesen katentreman lan kaamanan palsu kang legi, awit wong-wong mau pancen ora bisa nyegah awake dhewe saka mbalik tata-titising prakara.

The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.

Wewaton ing ngendi dosa iki dipralambangaké dumunung ing pungkasaning mangsa pangadilan percobaané bebarengan minangka sawijining golongan. Mulane, trep kanggo mangertèni yèn tumindak wong-wong mau kang ngenali pakaryan satanis saka paganisme minangka pakaryané Kristus iku minangka paralel profetik tumrap dosa kang ora kena diapura, yaiku ngenali pakaryané Roh Suci minangka pakaryané Sétan. Nglebokaké “goroh” menyang generasi katelu Adventisme maringi logika dhasar tumrap pesen udan pungkasané kang palsu, lan ing pungkasané ndhatengaké kasasar kang kuwat marang wong-wong mau. Wewaton kang padha banget, ing ngendi Miller teka marang pangerten bab teges kang bener saka “the daily,” iku uga panggonan ing ngendi wong-wong mau dipratelakaké minangka katumpes.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Aja nganti ana wong kang nasarake kowe kanthi cara apa wae; awit dina iku ora bakal rawuh, kajaba luwih dhisik ana murtad, lan manungsa dosa iku kawehakaké, yaiku putraning karusakan; kang nglawan lan ngluhuraké awaké dhéwé ngungkuli sakèhé kang sinebut Allah utawa kang disembah; nganti iya kaya déné Allah lenggah ana ing Padalemané Allah, mratélakaké awaké dhéwé yèn iya iku Allah. Apa kowe ora éling, yèn nalika aku isih ana bebarengan karo kowe, aku wis ngandhakaké prakara-prakara iki marang kowe? Lan saiki kowe padha sumurup apa kang nahan, supaya iya bisa kawehakaké ing wektuné. Awit wewadiing piala iku wis tumindak; mung Panjenengané kang saiki nahan bakal terus nahan, nganti Panjenengané iku kasirnakaké saka ing tengahing dalan. Lan banjur si Duraka iku bakal kawehakaké, kang bakal dipatèni déning Gusti nganggo ambeganing tutuké, lan bakal disirnakaké déning padhanging rawuhé: iya iku wong kang rawuhé manut pakaryané Iblis kanthi sakehé kakuwatan lan pratandha-pratandha sarta kaélokan-kaélokan goroh, lan kanthi sakehé pangapusaning piala tumrap wong-wong kang bakal tiwas; amarga padha ora nampani katresnan marang kayektèn, supaya padha bisa kaslametaké. Lan merga saka iku Allah bakal ngutus marang wong-wong mau pangesesatan kang rosa, supaya padha pracaya marang goroh; supaya kabèh wong mau kena paukuman, yaiku wong-wong kang ora pracaya marang kayektèn, nanging padha remen marang piala. 2 Tesalonika 2:3–12.

The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.

Para nabi ngandika bab dina-dina wekasan luwih akeh tinimbang sajarah suci sadurunge liyane, lan mangkono uga tumrap pethikan iki. Dhasar utama tumrap tambahing kawruh déning Miller, uga dadi dhasar utama tumrap tambahing kawruh kang rawuh ing taun 1989, amarga pangerten kang bener bab sajarah kenabian kang gegayutan karo “kang saben dina,” njlentrehake sajarah ayat patang puluh lan patang puluh siji saka Daniel sewelas. Tegesé, manawa sawijining murid wangsit ora mangerténi peran paganisme lan gegayutan kenabianné karo Roma kapausan, mula murid iku ora bakal bisa nyumurupi yèn pakaryan kang dhisik nahan munggahe kapausan, banjur sabanjuré pakaryan masang kapausan ing dhamparing bumi, wus katindakaké déning paganisme, lan pakaryan iku dadi pralambang tumrap perané kéwan bumi ing Wahyu telulas, kang wiwitané nahan kapausan, nanging banjur malih lan masang kapausan ing dhamparing bumi. Perané kéwan bumi ing Wahyu telulas dipratélakaké minangka mangsa ngarep tumrap Amerika.

We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.

Kita badhé nerusaké panimbang kita ngenani kabukaking pepadhang saka Kali Hiddekel ing artikel kita salajengipun.

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

> “Panjenengané sing ndeleng ngluwihi lumahing njaba, sing maos ati sakehing manungsa, ngandika bab wong-wong kang wis nampani pepadhang gedhé mangkéné: ‘Padha ora kasangsaran lan ora kagèt marga saka kaanan moral lan rohaniné.’ Lah, padha wis milih dalané dhéwé, lan nyawané remen marang barang-barang nistha sing dadi kanisthané. Aku uga bakal milih kasasarane, lan bakal ndhatangaké marang wong-wong mau samubarang sing padha diwedèni; awit nalika Aku nimbali, ora ana kang mangsuli; nalika Aku ngandika, padha ora gelem ngrungokaké; nanging padha nindakaké piala ana ing ngarsané Paningal-Ku, lan milih apa kang ora ndadèkaké kepareng-Ku.’ ‘Allah bakal ngirim marang wong-wong mau kasasaran kang kuwat, supaya padha pracaya marang goroh,’ amarga ‘padha ora nampani katresnan marang kayekten, supaya padha kaslametaké,’ ‘nanging padha seneng marang pialaning tumindak.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.”

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

> “Guru swarga punika ndangu: ‘Panembeya ingkang langkung kiyat menapa ingkang saged nyasaraken budi kejawi pamrih lamis bilih panjenengan sami saweg ngadegaken ing dhasar ingkang leres lan bilih Gusti Allah nampi pakaryan-panjenengan, déné sajatosipun panjenengan sami nglampahi kathah prekawis miturut kawicaksananing donya lan sami damel dosa dhateng Yehuwah? O, punika satunggaling pangapusan ingkang ageng, satunggaling panembeya ingkang nggumunaken, ingkang ngrebut panggènan ing budi manungsa, nalika tiyang-tiyang ingkang sapisan sampun wanuh dhateng kayekten, klèru nganggep wujud kasalèhan minangka roh lan kakuwatanipun; nalika piyambakipun ngira bilih piyambakipun sugih lan sampun katahanan bandha sarta boten mbetahaken punapa-punapa, déné sajatosipun piyambakipun mbetahaken samukawis.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Gusti Allah ora owah tumrap para abdi-Nya sing setya, kang njaga sandhangané tetep resik tanpa cacad. Nanging akèh wong padha sesambat, ‘Tentrem lan karahayon,’ nalika karusakan dadakan lagi teka ngluputi wong-wong mau. Kajaba ana pamratobat sing temenan lan tuntas, kajaba manungsa ngasoraké atiné lumantar pangakon dosa lan nampani kayektèn kaya déné ana ing Gusti Yésus, wong-wong mau ora bakal mlebu swarga. Nalika pasucèn kalakon ana ing antarané golongan kita, kita ora bakal menèh ngaso kanthi ayem, gumunggung déné kita sugih lan saya kathah bandhané, tanpa mbutuhaké apa-apa.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Sapa kang bisa kanthi satemene ngandika: ‘Emas kita wis diuji ana ing geni; sandhangan kita ora kena reregeding donya’? Aku weruh Sang Pamulang kita nuding marang sandhanganing kabeneran kang mung sinebut mangkono. Sawisé nyopot sandhangan-sandhangan iku, Panjenengané mbabar rereged kang ana ing sangisoringé. Banjur Panjenengané ngandika marang aku: ‘Apa kowé ora bisa ndeleng kepriyé wong-wong mau kanthi lamis nutupi rereged lan bosoking wataké? “Kepriyé kutha kang setya iku wus dadi sundel!” Omahé Ramaku wis dadi omah padagangan, sawijining papan saka ngendi rawuhipun lan kamulyaning Allah wus lunga! Awit saka iku ana kelemahan, lan kakuwatan ora ana.’” Testimonies, jilid 8, 249, 250.

Back to Articles