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# The Book of Daniel - Number Eighty-Five

Kitab Daniel - Nomer Wolung Puluh Lima

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Mbabar Lelakon Kenabian: Sambungan Ilahi saka Tenger-Tenger Wigati Sajroning Sajarah

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Satus rong puluh enem taun sawisé pambrontakan taun 1863, ing taun 1989 enem ayat pungkasan saka Daniel sewelas kabikak. Pangawruh kang kapisan kabikak ing taun iku yaiku pangenalan marang garis-garis reformasi sajroning sajarah suci, lan wahyu manawa kabèh iku padha sejajar siji lan sijiné. Banjur ing taun 1992, pepadhang saka enem ayat pungkasan iku wiwit kababar. Pamedhar umum kang kapisan tumrap kayektèn-kayektèn iki ana ing taun 1994, lan pokok bahasané yaiku garis-garis reformasi. Ing taun 1996, sawijining majalah kapacak kanthi irah-irahan The Time of the End, kang ngidentifikasi enem ayat pungkasan saka Daniel sewelas.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

Taun 1996 punika taun nalika pekabaran punika dipunresmikakên, ingkang dados sawijining waymark ingkang sajajar kaliyan peresmian pekabaranipun William Miller ing taun 1831. Pekabaranipun Miller punika woro-woro bab kabukanipun pangadilan, lan enem ayat pungkasan saking Daniel sewelas punika woro-woro bab panutuping pangadilan. Bab ingkang dados pokok pekabaranipun Miller punika wekdal kenabian kados ingkang kababar wonten ing Kitab Suci. Dene bab ingkang dados pokok enem ayat pungkasan saking Daniel sewelas punika Roma modhèren (raja sisih lor palsu). Metodologi ingkang kababar dhateng Miller punika 14 Aturan Tafsiran Kenabianipun. Metodologi ingkang kababar ing taun 1989 punika “line upon line” saking gerakan-gerakan reformasi.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Pakaryané Miller nyakup netepaké Sabdané Allah minangka wewenang kang ngungkuli tradhisi lan adat kabiasaan kepausan sing wus lumaku ing donya sajroning sèwu rong atus sewidak taun. Mulané, piwulangé Miller kapisan diterbitaké ing taun 1831 (mangkono maresmèkaké piwulangé Miller), pas rong atus rong puluh taun sawisé rampungé Alkitab King James. Pakaryané Future for America yaiku ngenali peran Amérika Sarékat ing marasaké tatu pati saka kepausan ing hukum Minggu sing bakal enggal teka. Mulané, majalah The Time of the End diterbitaké ing taun 1996 (mangkono maresmèkaké piwulang kasebut), pas rong atus rong puluh taun sawisé wiwitané Amérika Sarékat ing taun 1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Pangenalan tumrap rong atus rong puluh taun sing ngiket tema saben gerakan pambaruan bebarengan karo sawijining titik rujukan sajarah durung kaakoni nganti sawatara wektu sawisé 11 September 2001, amarga mung nalika bilai katelu rawuh ing tanggal iku Gusti nuntun umaté bali marang dalan-dalan kuna miturut Yérémia bab enem, ayat nembelas lan pitulas. Ana ing kono pepadhang bab “pitung kaping” ditemokaké manèh, lan nalika pepadhang iku saya kawedhar, dadi cetha manawa rong atus rong puluh iku cacah sing nyambungaké Daniel bab wolu, ayat telulas lan patbelas. Ing ayat telulas, wahyu “chazon” ngenani sajarah kenabian ditandhani, lan ing ayat patbelas, wahyu “mareh” ngenani “pangaton” ditandhani. Sambungan antarané loro ayat iku lah sing diparingaké Gabriel kanggo diwulangaké marang Daniel, lan Daniel nggambaraké umat Allah ing dina-dina wekasan sing tekan marang pangerten bab sambungan antarané loro wahyu mau.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Panglihatan ing ayat telulas nglambangaké “pitung mangsa” (rong ewu limang atus rong puluh taun), lan panglihatan ing ayat patbelas nglambangaké rong ewu telung atus dina (taun). “Pitung mangsa” marang karajan kidul Yehuda, kang nglambangaké Yehuda, Yerusalem lan pasucèn, diwiwiti ing taun 677 SM, lan rong ewu telung atus taun kang nandhani pamulihané Yerusalem lan pasucèn diwiwiti ing taun 457 SM.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Rong atus rong puluh taun ngiket kaloro wahyu iki dadi siji, lan cacah rong atus rong puluh iku dimangertèni minangka pralambang saka sesambungan antarane pangidak-idakan marang balaning umat lan pasucèn, déning kakuwatan-kakuwatan pambinasa saka paganisme lan papalisme, kang kaweca minangka panyebaran lan bebenduning Allah. Rong atus rong puluh taun iku ngiket wahyu babagan pakaryan satani kang ngidak-idak pasucèn bebarengan karo wahyu babagan pakaryan saleh kang mulihaké Pedaleman Suci kang padha iku. Mulané, rong atus rong puluh taun iku minangka pralambang kang makili sesambungan kang suci.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Kaya dene gerakan Millerite mungkasi ing pambrontakan taun 1863, lan banjur satus rong puluh enem taun sawisé iku gerakan malaekat katelu teka, saéngga nekanaké yèn loro gerakan iku kagandhèng déning simbolisme “pitu kaping” (satus rong puluh enem), semono uga rong atus rong puluh taun ngubungaké peneguhan pesen Kitab Suci déning Miller ing taun 1831 karo diterbitaké Alkitab King James ing taun 1611, mangkono uga kurun wektu sing padha ngubungaké Future for America karo wiwitané Amerika, nalika iku nandhani pungkasané Amerika.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

Ing tanggal 22 Oktober 1844, Utusaning Prajanjian dumadakan rawuh menyang pasamuwan suci kang wus Panjenengané tangèkaké sajroning patang puluh nem taun wiwit taun 1798, pungkasaning bebenduning kawitan, nganti taun 1844, pungkasaning bebenduning pungkasan. Rawuhipun mlebet ing pasamuwan suci punika sampun dipunrumiyini déning pawutahaning Roh Suci ing gerakan Pambengoking Wengi, ingkang sampun dipun pralambangaké déning mlebeté Kristus kanthi kaurmatan menyang Yerusalem. Kalih seksi punika netepaké bilih nalika gerakan Pambengoking Wengi kapun balèni ing dinten-dinten pungkasan, Kristus badhé sampun ngadegaké pasamuwan sucining wong satus patang puluh sekawan ewu. Kalih gerakan ing pundi Pambengoking Wengi saking pasemon bab sepuluh prawan punika kaleksanan, sami sajajar satunggal lan satunggalipun.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Aku asring diparingi pituduh marang pasemon bab sepuluh prawan, kang lima wicaksana lan lima bodho. Pasemon iki wis kasembadan lan bakal kasembadan nganti tumeka ing rinci kang paling cetha, awit pasemon iki nduwèni panrapan kang mirunggan tumrap jaman iki, lan, kaya pawarta malaékat katelu, wis kasembadan lan bakal terus dadi bebener saiki nganti pungkasaning jaman.” Review and Herald, August 19, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Sajarah para Millerit (gerakané malaékat kapisan) nggambarake sawijining pepanthaning manéfestasi panguwasané Allah sing saya ngrembaka, kang diwiwiti nalika kitab Daniel kabukak meterainé ing taun 1798. Panguwasa mau saya tambah nalika malaékat ing Wahyu sapuluh tumedhak ing tanggal 11 Agustus 1840. Banjur rawuhipun kuciwa kapisan ing tanggal 19 April 1844, lan ing wekasané nuntun marang karahayon Roh Suci ing pasamuwan kémah Exeter kang kawiwitan tanggal 12 Agustus 1844 lan terus sumebar kaya ombak gedhé pasang ing saindhenging nagara nganti tekan tanggal 22 Oktober 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Sajarah Future for America (gerakan malaékat katelu) nggambarake sawijining panyingkapan kakuwataning Allah sing saya mundhak, kang diwiwiti nalika kitab Daniel kasuwèkaké ing taun 1989. Kakuwatan iku saya tambah nalika malaékat saka Wahyu wolulas tumedhak ing tanggal 11 September 2001. Banjur tekane kuciwa kapisan ing tanggal 18 Juli 2020, kang pungkasane bakal nuntun marang pamuwahaning Roh Suci, sing bakal terus nyebar kaya geni alas ing saindhenging bumi nganti Mikhaèl jumeneng lan mangsa kasempatan tumrap manungsa katutup.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Ing tanggal 22 Oktober 1844, sawetara ramalan wis kaleksanan, saéngga negesaké yèn nalika undhang-undhang Minggu sing bakal enggal teka, sawetara ramalan bakal kaleksanan manèh. Salah siji saka ramalan mau yaiku panundhané wahyu, kaya sing diwakilaké ing Habakuk pasal loro. Habakuk pasal loro ngenali pengalaman loro-loroné gerakan malaékat kapisan lan katelu. Loro-loroné gerakan iku padha ngadhepi sawijining pasulayan ngenani metodologi Alkitab sing bener, sing kalakon ana ing antarané para wakil saka gerakan mau lan umat pilihan biyèn sing lagi diliwati sajroning proses pasulayan kasebut.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Pesen kang kudu dibélani déning para pangérèhing sejarah malaékat kapisan yaiku pangenalan marang kabeneran-kabeneran (permata-permatané Miller), kang ing wekasané kagambar ing loro bagan suci taun 1843 lan 1850. Ing lumakuning pasamuwan panerang mau bakal ana sawijining kuciwa kang nandhani sawijining pamisahan saka loro golongan kang saling nentang, lan sawijining sesambat marang pangabdèn kang luwih jero tumrap para kang setya.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Salajengipun Habakuk mratélakaken bédanipun antawisipun kalih golongan ingkang kalibet wonten ing prosès panyobi tumraping kayektèn-kayektèn dhasar. Prosès panyobi punika, ingkang nyakup pirembagan antawisipun kalih golongan punika ingkang dados meneng wonten tanggal 22 Oktober 1844, pungkasanipun rampung pas wonten ing papan pungkasanipun Habakuk pasal kalih.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Nanging Pangéran ana ing padalemané suci; sakèhé bumi padha menenga ana ing ngarsané Panjenengané. Habakuk 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Gusti banjur lumebet ing Pedalemané wong Millerit kancanipun kanthi dumadakan, lan nalika iku sakabehing bumi kudu meneng, awit Dina Pangruwating Dosa antitypical wus rawuh lan pangadilan tumrap wong-wong mati wus diwiwiti. Sajarah kenabian ing Habakuk bab loro rampung ing tanggal 22 Oktober 1844, lan Gusti Yesus tansah ngidentifikasi pungkasaning sawijining prakara karo wiwitaning sawijining prakara. Wiwitan saka loro wahyu, yaiku rong ewu limang atus rong puluh taun pangidak-idaking papan suci lan bala, lan wahyu bab pamulihané papan suci lan bala, diwiwiti bebarengan, nanging kapisah rong atus rong puluh taun, lan nalika tekan pungkasané, pungkasan iku diidentifikasi ing Habakuk bab KALIH ayat RONG PULUH.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Nalika paugeran Minggu sing enggal rawuh iku ditetepaké, sawetara pratélan nabi bakal kasampurnakaké. Salah siji saka pratélan-pratélan mau yaiku panundhaning wahyu kaya sing dilambangaké ing Habakuk bab loro. Habakuk bab loro nandhakaké pengalaman saka gerakaning malaékat kapisan lan katelu. Kaloro gerakan mau padha kaadhepi déning sawijining pasulayan ngenani metodhologi Alkitab sing bener, kang kalakon ana ing antarané para wakil saka gerakan mau lan umat pilihan biyèn sing lagi kapénggiring liwati sajroning lumakuné pasulayan iku.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Pesen kang kudu dibélani déning para pangawas saka sajarahé malaékat katelu iku yaiku pangenalan marang kayektèn-kayektèn (permata-permatané Miller), kang ing pungkasané diwakili ing loro bagan suci taun 1843 lan 1850. Ing sajroning lumakuné pasulayan mau ana sawijining kuciwa kang nandhani pisahing antarané loro golongan kang silih nentang, lan ana panggilan marang pengabdian kang luwih jero tumrap para wong setya. Banjur Habakuk netepaké bedané antarané loro golongan kang melu ana ing proses pangujian kayektèn-kayektèn dhasar. Proses pangujian mau, kang diwakili déning pasulayan antarané loro golongan iku, bakal rampung kanthi kebak nalika angger-angger Minggu kang bakal enggal rawuh, pas ana ing papan kang padha karo pungkasané Habakuk bab loro.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Nanging Sang Yehuwah ana ing Pedalemané kang suci; sakehing bumi muga menenga ana ing ngarsané. Habakuk 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Pangéran bakal ndadak lumebet ing padalemané wong satus patang puluh papat èwu, lan sakwisé kuwi saindhenging bumi bakal meneng, awit Dina Pangruwating Dosa antitipikal bakal tekan marang pangadilan tumrap wong kang isih urip. Sajarah kenabian ing Habakuk pasal loro rampung ing angger-angger Minggu kang bakal enggal teka, lan Gusti Yésus tansah ngidhèntifikasi pungkasaning sawijining prakara karo wiwitaning sawijining prakara.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Pengadilan tumrap wong urip diwiwiti ing tanggal 11 September 2001, nanging pangadilan iku sawijining prosès. Prosès iku diwiwiti saka brayaté Allah, banjur tekan ing sawijining titik nalika pangadilan tumiba marang wong-wong sing ana ing sanjabané brayaté Allah. Nalika gedhong-gedhong gedhé ing Kutha New York diruntuhaké, pangadilan sing dilambangaké déning malaékat panyegelan sing lumaku ngliwati Yerusalem lan masang tandha marang wong-wong sing sesambat lan nangis marga saka sakehé pangawuraning nistha sing ditindakaké ana ing pasamuwan, lan uga pangawuraning nistha sing ditindakaké ana ing nagara, wiwit kalakon. Ing angger-angger Minggu sing bakal énggal rawuh, Kristus bakal wus ngrampungaké pakaryan ngedegaké padalemané golongan satus patang puluh papat éwu, lan para malaékat pambinasa bakal nekakaké pangadilan marang Yerusalem.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Sawisé kuwi, satus patang puluh papat ewu iku banjur kaangkat dadi panji, lan pengadilan tumrap wong urip diwiwiti kanggo pepanthan liyané, kang dilambangaké déning Edom, Moab lan para pangarsané bani Amon ing Daniel bab sewelas, ayat patang puluh siji.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Apa manawa nimbang gerakan Millerit saka malaékat kapisan utawa gerakan kang kuwasa saka malaékat katelu, sajarah pepak saka gerakan pambaruan iku nggambarake panyingkapan kayekten kang saya mundhak, kang pucaké ana ing kacurahaning Roh Suci. Kacurahaning Roh Suci iku dadi pusat saka pamedharan-pamedharan bab dina-dina pungkasan. Mulané para prawan kang bodho ora nduwèni lenga, déné para prawan kang wicaksana nduwèni. Lenga iku udan.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Wong-wong padha ngandika, Menawa ana wong lanang ngpegat bojone, lan wong wadon iku lunga saka dheweke lan dadi kagunganing wong lanang liyané, apa wong lanang iku bakal bali maneh marang wong wadon mau? Apa tanah iku ora bakal najis banget? Nanging kowé wus laku sundal karo akèh para kekasih; nanging balia maneh marang Aku, mangkono pangandikané Pangéran. Angkaten mripatmu marang panggonan-panggonan dhuwur, lan delengen ana ing endi kowé durung tau dituroni. Ana ing pinggir dalan kowé lungguh ngentèni wong-wong mau, kaya wong Arab ana ing ara-ara samun; lan kowé wus najisi tanah iku kanthi pasundhanmu lan kanthi durakanmu. Mulané udan-udan wis katetegaké, lan ora ana udan pungkasan; lan bathukmu kaya bathuké wong sundal, kowé ora gelem isin. Apa wiwit wektu iki kowé ora bakal sesambat marang Aku, Rama kawula, Paduka punika pituduhing enjing kawula? Yeremia 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Ing pethikan punika (lan para nabi sedaya ugi ngandika bab dinten-dinten pungkasan), Gusti Allah nedahaken bilih umating Panjenenganipun sampun dados sundal, ngantos gadhah bathukipun wanita lacur. Sundal ing dinten-dinten pungkasan punika inggih kakuwasan kapapaan, lan bathuk punika nglambangaken sawijining kaputusan ingkang dipun tumindakaken kanthi sengaja. Umatipun Gusti Allah ing dinten-dinten pungkasan punika awon, nanging Gusti Allah taksih maringi panggilan pungkasan, senadyan piyambakipun sampun dumugi ing satunggaling tataran ing ngendi piyambakipun sampun nggayuh kaputusan ingkang sami kaliyan sundal punika. Piyambakipun sampun ngrembakakaken watak ingkang dipun pralambangaken déning turun kaping sekawan, ing ngendi piyambakipun sampun siyap nyembah srengéngé kados ingkang dipun pralambangaken wonten ing turun kaping sekawan ing Yeheskiel bab wolu.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Wektuné wis tekan supaya pepadhang kang sejati madhangi ing satengahing pepeteng moral. Pesené malaékat katelu wis diwartakaké marang jagad, mènèhi pepènget marang manungsa supaya aja nampa tandhané kéwan galak utawa rupané ing bathuké utawa ing tangané. Nampa tandha iki tegesé tekan marang putusan sing padha kaya sing wis ditindakaké déning kéwan galak iku, lan mbélani gagasan-gagasan sing padha, kanthi tetentangan langsung marang pangandikané Allah. Bab kabèh wong sing nampa tandha iki, Allah ngandika, ‘Wong iku uga bakal ngombé anggur bebenduné Allah, kang diwutahaké tanpa campuran menyang sajroning tuwung paukumané; lan wong iku bakal disiksa nganggo geni lan belerang ana ing ngarsané para malaékat suci lan ana ing ngarsané Sang Cempé.’” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Yeremia lagi nemtokake manawa umat Allah ing dina-dina pungkasan wis nduwèni bathuké wanita laku jina iku. Wong-wong mau wis ana ing ambang nampa tandha kéwan galak, amarga wong-wong mau “duraka.” Ing pethikan sing mentas kasebut, Sister White nerusake:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> “Yèn pepadhanging kayektèn wus diwènèhké marang kowé, mbukak Sabaté pepakon kaping papat, lan nuduhaké yèn ora ana dhasar ing Sabdaning Allah tumrap pangibadah dina Minggu, nanging kowé isih tetep ngugemi Sabat palsu mau, lan nampik nyucekké Sabat kang déning Allah kasebut ‘dina-Ku kang suci,’ kowé nampani tandhané kéwan galak. Kapan iki kelakon?—Nalika kowé manut marang pranatan kang mrintahaké kowé supaya mandheg saka pagawean ing dina Minggu lan nyembah marang Allah, déné kowé ngerti yèn ora ana satembung waé ing Kitab Suci kang nuduhaké yèn dina Minggu iku liya saka dina padinan kanggo nyambut-gawé, kowé sarujuk nampani tandhané kéwan galak, lan nampik segelé Allah. Yèn kita nampani tandha iki ana ing bathuk kita utawa ing tangan kita, paukuman-paukuman kang wis diucapaké marang wong-wong kang ora manut mesthi tumiba marang kita. Nanging segelé Allah kang gesang dipasang marang wong-wong kang kanthi setya nuruti swaraning atiné njaga Sabaté Pangéran.”

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> “‘Lan Gusti Allah mirsani bilih pialaing manungsa iku gedhé ana ing bumi, lan saben pangangen-angening pamikiring atiné tansah mung ala baé.... Bumi uga wus rusak ana ing ngarsaning Allah, lan bumi kapenuhan panganiaya.... Lan Gusti Allah ngandika marang Nuh, Pungkasaning sakèhé daging wus tekan ana ing ngarsa-Ku; awit bumi kapenuhan panganiaya marga saka wong-wong mau; lan, lah, Aku bakal numpes wong-wong mau bebarengan karo bumi.’ Wong-wong mau kudu disirnakaké, amarga wus ngrèmèhaké bumi kang katitahaké déning Allah kanggo dinikmati déning umat kang mursid.

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> “‘Kaya ing jamané Nuh,’ pangandikané Kristus, ‘mangkono uga bakal kelakon ing jamané Putraning Manungsa.’ Lan apa dudu mangkono? Sapa waé sing gelem nyumurupi koran-koran saben dina bakal bisa ndeleng dhaptar dawa tumindak kadurjanan—mabuk, nyolong, ngrampok, penggelapan, rajapati. Kadhangkala sakulawarga dipatèni, supaya pepénginané wong kanggo nduwèni dhuwit utawa barang sing dudu duwèké dhéwé bisa kasembadan. Donya temenan saya dadi kaya ing jamané Nuh, amarga manungsa kanthi terang-terangan nglirwakaké dhawuh-dhawuhé Allah.” Review and Herald, 13 Juli 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Yeremia lagi ngidhentifikasi umat Allah ing dina-dina wekasan sing meh bakal sujud marang srengéngé, lan nalika mengkono panjenengané ngidhentifikasi manawa “udan wis katetepaké ora tumurun, lan ora ana udan mangsa pungkasan; lan kowé nduwèni bathuké wong wadon laku jina, kowé ora gelem rumangsa isin.” Wong-wong “duraka” ing antarané umat Allah ing dina-dina wekasan ora nampa udan mangsa pungkasan, lan padha ora gelem rumangsa isin, awit pamikirané wis saya dadi ala terus-terusan, kaya sing diwakili déning sajarahé Nuh, lan uga déning kamar-kamar gambaran ing panggawé nistha kapindho ing Ezekiel pasal wolu.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Yeremia nuntun wong-wong duraka saka umat Allah ing dina-dina wekasan sing tanpa isin supaya “sambat” “wiwit” “wektu” iku marang “pituduh” nalika “muda”-né. Pituduh nalika mudané Adventisme yaiku loro loh Habakuk lan permata-permata sing kaawakaké ana ing kono. Pangarep-arep siji-sijiné kanggo uwal saka kadurakan sing wis cedhak bakal ndatangkaké pati langgeng marang wong-wong duraka saka umat Allah ing dina-dina wekasan yaiku sambat marang Allah sing dadi pituduh ing wiwitan, kang tekan ing “wektu wekasan” ing taun 1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Prakara ing sajarahé malaékat kapisan utawa kaping telu iku yaiku apa panjenengan nampani utawa ora nampani udan pungkasan. Udan pungkasan wiwit nalika para bangsa padha nesu ing tanggal 11 September 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ing wektu iku, nalika pakaryan karahayon lagi nuju dipungkasi, kasangsaran bakal teka marang bumi, lan para bangsa bakal nesu, nanging isih katetepake watesé supaya ora ngalang-alangi pakaryané malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa kasantosan seger saka ngarsané Gusti, bakal rawuh kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisake para suci supaya bisa jejeg ing mangsa nalika pitu pageblug pungkasan bakal katutahaké.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Udan pungkasan,” kang uga diarani “pangrêganing seger,” diwiwiti nalika para bangsa padha nesu, lan ing wektu iku “pakaryan kaslametan” wiwit katutup. Papat malaékat ing Wahyu pitu nyêkêl papat angin supaya ora kabur nalika panyegelan tumrap satus patang puluh papat èwu lagi kalakon, lan ing Yézkiel pasal sanga, pakaryan iku digambarake déning para malaékat kang maringi tenger ing bathuké wong-wong sing padha sesambat lan sambat amarga sakehing pangawulan nistha kang ditindakaké ana ing Yérusalèm. Ing tanggal 11 September 2001 para malaékat wiwit nindakaké pakaryan panutup, yaiku maringi tenger ing bathuké satus patang puluh papat èwu.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Pakaryan panutupé malaékat katelu katuntaské sajroning kecurahan udan pungkasan, kang uga disebut “pangrénèng”, yaiku sawijining pekabaran.

> 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. Isaiah 28:12.

> Panjenengané ngandika marang wong-wong mau, “Iki panggènan pangayoman kang sarana iku kowé bisa maringi katentreman marang wong kang kesel; lan iki uga pangregeresing ati”; nanging wong-wong mau ora gelem ngrungokaké. Yesaya 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Pesen sing padha ora gelem dirungokaké ing Yesaya iku pesen kang katuduhaké lumantar ilat kang gagap, lan iku minangka pesen pangujian kang nglambangaké metodologi “baris demi baris.”

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Nanging pangandikaning Pangeran tumrap wong-wong mau dadi pepakon satunggal ing sadhuwure pepakon, pepakon satunggal ing sadhuwure pepakon; larik satunggal ing sadhuwure larik, larik satunggal ing sadhuwure larik; ana sethithik ing kéné, lan ana sethithik ing kana; supaya padha lumaku, lan tiba ngungkuli, lan remuk, lan kajiret, lan katangkep. Mulane rungokna pangandikaning Pangeran, hé para wong sing ngece, kang mrentah bangsa iki sing ana ing Yérusalèm. Awit kowé wis padha kandha, Aku padha wus gawé prajanjian karo pati, lan karo jagading pati aku padha sarujuk; manawa pecut banjir kang nglimputi iku lumaku ngliwati, iku ora bakal tekan marang aku: amarga aku padha wus gawé goroh dadi pangungsènku, lan ing sangisoré cidra aku padha ndhelikaké awak. Yesaya 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Sabdaning Pangéran, yaiku pawarta bab katentreman lan kasarasan seger (udan pungkasan), kang ndadèkaké wong-wong mau “mlaku, lan ambruk mengkurep, lan remuk, lan kejerat, lan katangkep,” kaparingaké marang “para wong sing padha moyoki, kang mréntah umat iki kang ana ing Yérusalèm.” Yérusalèm iku papan ing ngendi para malaékat mènèhi tetenger marang wong-wong kang nggresula lan nangis, lan para pinituwa kang wis ngiyanati kapitayan sing dipasrahaké marang wong-wong mau iku dadi sing kapisan tiba.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘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.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “Tapak pratandha kaslametan wis dipasang marang wong-wong ‘kang sesambat lan nangis marga saka sakehing nistha kang katindakaké.’ Saiki malaékat pati maju, kagambarake ing wahyu Ézékiel déning para priya kang nyekel gaman panyembelihan, marang wong-wong iku kaparingaké dhawuh mangkéné: ‘Patènana babar pisan, wong tuwa lan wong enom, prawan-priawan, bocah-bocah cilik, lan para wanita; nanging aja nyedhaki sapa waé kang ana tandhané; lan wiwitana ana ing pasucèn-Ku.’ Pangandikané nabi: ‘Lan padha miwiti saka para wong tuwa kang ana ing ngarsané Pedaleman.’ Ezekiel 9:1–6. Pakaryan karusakan iku diwiwiti ana ing antarané wong-wong kang wis ngakoni awaké minangka para pengreksa rohani tumrap bangsa iku. Para juru jaga palsu iku sing kapisan tumiba. Ora ana siji waé kang bakal mesakaké utawa ngéman. Para priya, para wanita, para prawan, lan bocah-bocah cilik padha mati bebarengan.” The Great Controversy, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Kita badhé nerusaké ngrembag bab tambahing kawruh ingkang dumugi ing taun 1989, ing artikel 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 nganti ing sangisoring lumahing, sing maos manahing sakehing manungsa, ngandika bab wong-wong kang wis nampa pepadhang kang gedhé: ‘Wong-wong iku ora katindhihan kasangsaran lan gumun marga saka kaanan moral lan rohaniné.’ Lah, wong-wong iku wis milih dalané dhéwé, lan nyawané remen marang panggawéné kang nistha. Aku uga bakal milih kasasarane, lan bakal ndhatangaké marang wong-wong iku apa kang padha diwedèni; awit nalika Aku nyeluk, ora ana kang mangsuli; nalika Aku ngandika, wong-wong iku ora gelem ngrungokaké; nanging padha nindakaké piala ana ing ngarsaning mripat-Ku, lan milih apa kang ora Dakremenaké.’ ‘Gusti Allah bakal ngutus marang wong-wong iku kasasaran kang rosa, supaya padha pracaya marang goroh,’ amarga wong-wong iku ora nampani katresnan marang kayektèn, supaya padha kapitulungan rahayu,’ ‘nanging malah seneng marang pialan.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.

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

> “Sang Guru swarga nyuwun pitakon: ‘Khayalan kang luwih kuwat apa maneh sing bisa mblènjèri pikiran saliyané pura-pura manawa kowé lagi mbangun ing ndhuwur dhasar kang bener lan manawa Gusti Allah nampani pakaryanmu, nalika satemené kowé lagi nindakaké akèh prakara miturut kawicaksanan donya lan lagi nglakoni dosa marang Yehuwah? O, iku panipon kang gedhé, khayalan kang nggumunaké, kang nguwasani pikiran nalika wong-wong sing biyèn tau wanuh marang kayekten, klèru nganggep wujud kasalehan minangka roh lan kakuwatané; nalika wong-wong mau nganggep manawa dhèwèké sugih lan saya akèh bandhané sarta ora mbutuhaké apa-apa, sanadyan satemené dhèwèké mbutuhaké samubarang kabèh.’” Testimonies, jilid 8, 249, 250.

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