Article

# The Book of Daniel - Number One-Hundred and Ninety-Six

Kitab Daniel - Nomer Satus Sangang Puluh Enem

Prophetic Parallels and Divine Disappointment: The Revelatory Journey of God’s Last Day People in Revelation 10

Pasejajaran Profetik lan Kuciwaning Ilahi: Lelakoning Wahyu Tumrap Umaté Allah ing Dina-dina Pungkasan sajroning Wahyu 10

Author

Jeff Pippenger

Published

April 27, 2024

Formats

PDF
Word

In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

Ing bab sepuluh Kitab Wahyu, ing ngendi sajarah pekabaran malaékat kapisan lan kapindho dipralambangake, Yohanes, minangka pralambang umat Allah ing dina-dina pungkasan, wis diparingi weruh sadurunge manawa bakal ana kuciwa sajroning sajarah kang kanthi pralambang diwakiline, lan kuciwaning iku dadi unsur saka sajarah malaékat kapisan lan kapindho kang wis kakaton kuncen tumrap pangerten para Millerit, supaya imané padha katested.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.

> Lan swara kang dakrungu saka swarga mau ngandika marang aku maneh, pangandikane: Lungaa, jupuken kitab cilik kang kabuka ana ing tangané malaékat kang ngadeg ing sadhuwuring sagara lan ing sadhuwuring bumi. Banjur aku marani malaékat mau lan matur marang dhèwèké: Wènèhana aku kitab cilik iku. Lan dhèwèké ngandika marang aku: Jupuken, lan panganen nganti entèk; iku bakal gawé wetengmu pait, nanging ana ing cangkemmu bakal legi kaya madu. Banjur kitab cilik iku dakjupuk saka tangané malaékat mau, lan dakpangan nganti entèk; lan ana ing cangkemku legi kaya madu; nanging sanalika sawisé dakpangan, wetengku dadi pait. Wahyu 10:8–10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

Ing ayat kaping sepuluh, Yohanes nggambarake sajarah wiwit tanggal 11 Agustus 1840, nalika malaékat kang kuwasa tumurun kanthi nyekel kitab cilik ana ing tangane, nganti tekan Kacekelan Agung tanggal 22 Oktober 1844. Sadurunge piyambaké kanthi pralambang nggambarake sajarah iku, dhèwèké didhawuhi déning “swara kang” “dakrungu saka swarga” kang ngandhani yèn nalika dhèwèké mangan kitab cilik iku, “iku bakal ndadèkaké wetengmu pait, nanging ana ing cangkemmu legi kaya madu.” Kacekelan kang pait iku sing nguji pracayané para Millerit, lan ora dadi sing paling becik tumrap wong-wong mau supaya padha ngerti bab kacekelan iku sadurungé teka, nanging Yohanes nggambarake umaté dina-dina wekasan kang diprayogakaké supaya ngerti kasunyatan-kasunyatan kang magepokan karo pemaparaning prastawa-prastawa, kang dadi sajarahing piwulang malaékat kapisan lan kapindho.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the Seven Thunders also represent, “future events which will be disclosed in their order.”

Sajarah suci iku nedahaké yèn bakal ana sawijining ujian sing dipasrahaké marang umat ing dina-dina pungkasan, lan iku bakal dadi ujian sing dhedhasar sawijining prakara kang ora dadi becik tumrap wong-wong mau manawa padha mangertèni sadurungé ujian iku tumeka, nanging iku dudu pengalaman sing padha persis karo pengalamané para Millerit, sanadyan kanthi sampurna cocog karo runtutan prastawa sing digambarake déning malaékat kapisan lan kapindho, awit Pitu Gludhug iku uga makili, “future events which will be disclosed in their order.”

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Sanadyan diprayogakaké supaya mangertèni sajarah dhasar para Millerit, umat Allah ing dina-dina wekasan bakal netepi runtutan prastawa kang padha kaya para Millerit; nanging prakara kang nguji para Millerit, kang tumrap wong-wong mau luwih becik manawa ora dingertèni sadurungé, bakal dadi pacoban kang béda, kang katimbulaké déning sawijining unsur kang katutup rapet nganti tekan wayahé Sang Singa saka taler Yéhuda mbikak segelé Wahyu Yesus Kristus, kang dumadi ing sajarah kang kasimpen ing ayat kaping patang puluh saka Daniel sewelas.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the Seven Thunders was “a delineation of events” “that would be disclosed in their order.”

Bab kang kaeseg kuwi wis katetepaké kanggo nyoba umaté Allah ing dina-dina pungkasan, lan ujian iku bakal sajajar karo pratandha dalan ing panggonan para Millerit diuji; awit manawa ing panggenapan kapisan sajroning sajarah Millerit utawa ing panggenapan pungkasan ing dina-dina pungkasan, Pitu Guntur iku minangka “gambaran runtuting prastawa” “kang bakal kawedhar manut urut-urutane.”

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Bab ingkang sampun kathah boten dipunmangertosi inggih punika bilih kadosdene Yohanes makili sajarah tumuruning Kristus kanthi kitab alit punika wiwit tanggal 11 Agustus 1840 dumugi Kacekapan Ageng tanggal 22 Oktober 1844, sajarah ingkang sami punika ugi dipunmakili déning tumuruning malaékat kaping kalih ing tanggal 19 April 1844. Kacekapan ingkang kapisan saged dipunmangertosi minangka kacekapanipun Yohanes, ingkang sasampunipun nedha kitab alit punika ing tanggal 11 Agustus 1840, pinanggih kaliyan kacekapan ing tanggal 19 April 1844. Nalika kacekapan punika dumugi, malaékat kaping kalih tumurun kanthi setunggaling “tulisan” wonten ing astaipun.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.

> “Malaékat kuwat liyané diprentah mudhun menyang bumi. Gusti Yesus nempatake sawijining tulisan ana ing tangane, lan nalika dhèwèké tumeka ing bumi, panjenengané sesambat, ‘Babil wis rubuh, wis rubuh.’ Banjur aku weruh wong-wong kang kuciwa mau maneh ngangkat pandelengé marang swarga, nyawang kanthi pracaya lan pangarep-arep marang rawuhipun Gustiné. Nanging akèh sing katon tetep ana ing kahanan bodho, kaya wong turu; nanging aku bisa ndeleng tandha kasusahan kang jero ana ing rai-raié. Wong-wong kang kuciwa mau weruh saka Kitab Suci yèn padha ana ing mangsa ngentèni, lan yèn padha kudu ngentèni kanthi sabar kasampurnané wahyu mau. Bukti sing padha, kang nuntun wong-wong mau ngarep-arep marang Gustiné ing taun 1843, uga nuntun wong-wong mau ngarep-arep Panjenengané ing taun 1844. Nanging aku weruh yèn mayoritas ora nduwèni semangat kang nandhai pracayané ing taun 1843. Rasa kuciwane wis ngenthengake pracayané.” Early Writings, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Sajarah kaum Millerit sing diwakili déning Yohanes ing pasal sepuluh iku yaiku sajarahing malaekat kang kapisan lan uga malaekat kang kapindho. Tumurune malaekat kang kapisan kanthi sawijining pekabaran, lan tumurune malaekat kang kapindho kanthi sawijining pekabaran, nandhani wiwitaning sajarah saben-sabené, kang loro-loroné padha pungkasané ing kuciwa, sanadyan Yohanes kanthi luwih langsung nggambarake sakabèhé sajarahing loro malaekat iku. Malah sawisé 22 Oktober 1844, nalika malaekat kang katelu rawuh nggawa sawijining pekabaran, kuciwané pambrontakan taun 1863 maringi paseksen katelu ngenani sawijining mangsa kang diwiwiti déning sawijining pekabaran lan dipungkasi kanthi kuciwa.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

Kuciwa kapisan saka gerakan malaékat katelu ing tanggal 18 Juli 2020 iku minangka paralèl karo kuciwa kapisané para Millerit. Ana sawijing kayektèn kang dipatèni segelé, kaya déné kayektèn taun 1844 dipatèni segelé déning Pangéran kanthi nyèlèhaké astanipun ana ing ndhuwur sawijining kaluputan ing sawatara petungan, kang nuwuhaké kuciwa kapisané para Millerit. Nalika kaluputan mau sawisé kuwi dimangertèni, kaluputan iku wus kabukak segelé, amarga Sang Singa saka taler Yéhuda wus ngangkat astanipun. Kaluputan tanggal 18 Juli 2020 iku kadadèkaké déning panolakan kanggo ngakoni manawa astanipun wus kaangkat ing tanggal 22 Oktober 1844, nalika Panjenenganipun mratélakaké yèn “wektu ora bakal ana manèh.”

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Apa waé iku gerakan Filadelfia saka kuciwa kapisané malaékat kapisan, utawa kuciwa kapisané gerakan Laodikia saka malaékat katelu, asta Panjenengané nggambaraké pathokan dalan. Ing tanggal 19 April 1844 lan 18 Juli 2020, kuciwa iku nuwuhaké mangsa buyar. Wong-wong sing sadurungé wis kasawiji ing tanggal 11 Agustus 1840 utawa 11 September 2001, padha kabuyaraké, lan sawisé iku Sang Kristus wiwit nglumpukaké umat-é kaping pindho.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

Panjenengané sampun nglumpukaké satunggaling umat wiwit tanggal 11 September 2001, awit kados ingkang dipunlambangakén déning baptisanipun Kristus, inggih punika nalika pralambang ilahi tumurun, Panjenengané wiwit nglumpukaké para sakabatipun, boten sadèrèngipun. Lajeng, sasampunipun wonten panyebaran, Kristus nglumpukaké umatipun kaping kalih. Kristus nglumpukaké para sakabatipun wiwit saking baptisanipun, lan sasampunipun panyebaran ingkang kasil dipunasilakén déning salib, Panjenengané wiwit nglumpukaké para sakabatipun kaping kalih. Kasunyatan profètis bab panglumpukan kaping kalih ingkang kawiwitan ing Juli 2023, punika dados pérangan saking punapa ingkang sampun dipunsegel ing tanggal 18 Juli 2020, sanadyan punika cetha minangka salah satunggaling unsur saking sajarahipun kaum Millerit.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of His gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

Ing ayat kaping patang puluh saking Daniel sewelas, kéwan saking telenging jurang tanpa dhasar munggah lan matèni loro sungu saking kéwan bumi ing taun 2020. Ing wulan Juli 2023, Gusti wiwit nglumpukaké umatipun ing dina-dina wekasan kaping kalih. Proses panglumpukan punika kaambaraken wonten ing sajarah suci Millerit, lan ing sajarah punika wonten kalih seksi sajarah tumrap Panjenenganipun ingkang nglumpukaké umatipun kaping kalih. Proses panglumpukan punika minangka unsur kenabian ingkang kaségel ngantos Juli 2023. Pakaryan nglumpukaké umatipun kaping kalih kasampurnakaké salebeting sajarah Perang Ukraina, sakderengipun pamilihan kaping kalih saking présidhèn kaping wolu, ingkang asalipun saking pitu.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

Ing tanggal 11 Agustus 1840, Gusti nglumpukaké gerakan Millerit, lan Panjenengané maringi tandha marang panglumpukan iku lumantar dipunwedharaké bagan 1843, kang kapacak ing wulan Mei 1842. Bagan iku makili pekabaran dhasar, awit ing wektu iku Panjenengané lagi nancepaké dhasar padaleman suci Millerit. Tumuruning malaekat ing Wahyu pasal sepuluh, ing tanggal 11 Agustus 1840, sajajar karo baptisané Kristus, kang ing antarané prakara-prakara liyané nandhani wiwitané Kristus milih para murid-Nya.

> “With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

> “Kanthi kapanggilé Yohanes lan Andreas lan Simon, uga Filipus lan Natanael, wiwitan dhasaring pasamuwan Kristen kawiwitan. Yohanes ngarahaké wong loro saka para muridé marang Kristus. Banjur salah siji saka wong loro iki, yaiku Andreas, nemokaké seduluré, lan nimbali dhèwèké marang Sang Juruwilujeng. Filipus banjur katimbali, lan dhèwèké lunga nggolèki Natanael.” The Desire of Ages, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the Seven Thunders which had been sealed up, and then the Lord would gather His people a second time.

Pakaryanipun William Miller wiwit saking wekdal pungkasan ing taun 1798, ngantos 11 Agustus 1840, makili pakaryanipun Yohanes Pembaptis; nanging nalika malaekat saking Wahyu pasal sepuluh tumedhak, kados dene dipuntandhani déning tumedhaking Roh Suci nalika baptisanipun Kristus, Gusti “ngempalaken” para murid dhasaripun. Kalih seksi punika nedahaken bilih Kristus ngempalaken umatipun ing dinten-dinten pungkasan tanggal 11 September 2001, nalika malaekat saking Wahyu pasal wolulas tumedhak; nanging kados dene para Millerit, piyambakipun kedah dipunugi déning satunggaling unsur saking Pitu Guntur ingkang sampun dipunsegel, lajeng Gusti badhé ngempalaken umatipun kaping kalih.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Pakempalan kapindho umat Allah ing dina-dina pungkasan wiwit sajrone sajarah sing dipratandhakaké ing pungkasan banget ayat sewelas, saka pasal sewelas kitab Daniel, pas sadurungé kamenangan Putin marang Ukraina, lan pas sadurungé ayat rolas, ing kono paseksèn profetiké Rusia lan Putin rampung. Mulané, Daniel pasal sewelas ayat sewelas cocog karo Wahyu pasal sewelas ayat sewelas, awit ana ing kono loro seksi mau diuripaké manèh.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

Ing sajarah Millerite kang suci, Gusti wiwit nglumpukaké umaté kaping pindho sawisé kuciwa tanggal 19 April 1844, lan apa kang dipigunakaké déning Gusti kanggo nglumpukaké umaté ing wektu iku yaiku pangenalan manawa wong-wong mau lagi netepi wektu tundhané pasemon bab sepuluh prawan ing Matius pasal kaping rong puluh lima, lan uga Habakuk pasal kapindho. Supaya wong-wong Millerite bisa ngakoni kahanané lan bali, wong-wong mau kudu ngakoni yèn dhèwèké diwakili ana ing Sabda Allah kang sipaté nubuat. Wong-wong mau prelu nyumurupi yèn dhèwèké iku umat Allah, béda karo wong-wong kang ngakoni yèn dhèwèké iku umaté Panjenengané. Nalika Panjenengané nglumpukaké umaté kang wis kuciwa, Panjenengané lagi maringi sawijining gambaran bab panji kang diangkat marang para bangsa liya, kanthi mangkono nekanaké bedané antarané umaté Panjenengané kang sejati nanging kuciwa, lan wong-wong kang mung ngakoni dadi umaté Panjenengané.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Lan ing dina iku bakal ana oyod Isai, kang bakal ngadeg dadi panji tumrap bangsa-bangsa; para bangsa liya bakal ngupaya marang Panjenengané; lan papan paleremané bakal mulya. Lan bakal kelakon ing dina iku, yèn Pangéran bakal ngacungaké asta-Né manèh kaping pindho kanggo ngluwari sisaning umat-Né kang isih kari, saka Asyur, lan saka Mesir, lan saka Patros, lan saka Kus, lan saka Elam, lan saka Sinear, lan saka Hamat, lan saka pulo-pulo segara. Lan Panjenengané bakal ngedegaké sawijining panji tumrap para bangsa, lan bakal nglumpukaké wong-wong Israèl kang katundhung, sarta ngimpun wong-wong Yehuda kang kasebar saka patang pojoking bumi. Yesaya 11:10–12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Nalika nabi Yeremia nggambarake wong-wong sing kuciwa ing tanggal 19 April 1844, dheweke nedahake manawa dheweke wis ora manèh gegayutan karo “pasamuwaning para pangolok-olok,” kang nggunakaké ramalan taun 1843 sing ora kaleksanan mau minangka bukti yèn wong-wong sing dilambangaké déning Yeremia iku nabi-nabi palsu.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Aku ora lenggah ana ing pasamuwananing para panyindhir, lan uga ora bungah; aku lungguh piyambakan marga saka astanira, amarga Paduka sampun ngebaki aku kalawan duka panggalih. Yeremia 15:17.

The “assembly of mockers” had cast out those represented by Jeremiah.

“Pasamuwaning para panyendhu” wus ngusir wong-wong kang dipratelakaké déning Yeremia.

> “Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.

> “Akeh sing dianiaya déning para saduluré sing ora pracaya. Supaya tetep bisa njaga kalungguhané ing pasamuwan, ana sawatara sing sarujuk meneng wae bab pangajabé; nanging ana liyané kang ngrasa yèn kasetyan marang Gusti Allah ora nglilakaké wong-wong mau ndhelikaké kayektèn-kayektèn sing wis Panjenengané pasrahaké marang kaprecayané. Ora sathithik sing dipunpegat saka pasamuwané mung merga nyatakaké pracayané marang rawuhipun Kristus. Tembung-tembungé nabi iki banget aji tumrap wong-wong kang ngadhepi panggodha tumrap pracayané: ‘Para sadulurira kang sengit marang kowé, kang ngusir kowé marga saka asma-Ku, padha kandha, Muga-muga Pangeran kaluhuraké: nanging Panjenengané bakal ngatingal tumrap kabungahanira, lan wong-wong mau bakal kawirangan.’ Yesaya 66:5.” The Great Controversy, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Nalika Pangéran ngangkat sawijining panji kanggo bangsa-bangsa liya, iku bakal kelakon nalika Panjenengané wis nguluré astané kaping pindho kanggo nglumpukaké turahané umat kagungané, yaiku wong-wong buwangan saka Israèl. Wong-wong iku ya iku wong-wong sing ora manèh lungguh ana ing “pasamuwané para panyenyamah.”

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

“oyod Isai” iku sawijining pralambang saka rong garis turun getih, siji saka agama Yahudi kang kagandheng karo garis turun getih saka njaba agama Yahudi, lan makili ora mung garis turun getihé Gusti Yesus, nanging uga dadi pralambang saka pamanunggalan kadhatoning Allah karo kamanungsan, awit panji kang diunggahaké iku makili sawijining umat kang wis kasêgel salawas-lawasé menyang kahanan lan pengalaman pamanunggalan kadhatoning Allah karo kamanungsan, kang uga dipralambangaké ana ing ayat sepuluh saka Daniel pasal sewelas lumantar simbol “beteng”. Ing ayat sepuluh, mangsa panyegelan satus patang puluh papat ewu kaandharaké lumantar pamahaman kenabian ngenani beteng, yaiku sirah. Ing sajarah ayat sewelas lan Perang Ukraina, Pangéran nguluraké asta Panjenengané kaping pindho kanggo nglumpukaké para buwangan kang wis kataman kuciwa.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining Church and State. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the Seven Thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Mulané, kanthi paseksèn Daniel sewelas minangka strukturé, kita wis ngenali panyusupan kakepausan menyang sajarah nubuat, pas sadurungé angger-angger Minggu. Kita wis nyumurupi pakaryané sungu Republik sing dilambangaké déning Trump nalika dhèwèké dadi kang kawolu, kang asalé saka pitu mau, lan wiwit nindakaké pakaryan nggabungaké Gréja lan Nagara. Kita nduwèni garis sungu murtad saka Protestanisme, kaya sing dilambangaké déning wong Makkabi. Ing sajarah sing padha, sing dilambangaké déning ayat-ayat iku, kita nerapaké garis Pitu Gludhug, kang uga minangka garis pasemon sepuluh prawan, kanthi ngenali pengalamané wong satus patang puluh papat èwu, uga garis telung malaékat sing njlèntrèhaké pakaryané sungu Protestan sing sejati. Salah siji saka prastawa-prastawa kanggo sungu Protestan sing sejati ing sajarah iku yaiku panglumpukan kapindho.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Panglumpuking kapindho dumadi ing sajroning sajarahé pekabarané malaékat kapindho, lan uga dumadi ing sajroning sajarahé malaékat katelu wiwit taun 1844 nganti 1863, netepaké loro seksi saka sajarah Millerite bab Gusti ngluluraké astanipun kaping pindho kanggo nglumpukaké wedhus-wedhus gèmbalané kang kabuyar.

> “September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

> “23 September, Pangéran nduduhaké marang aku yèn Panjenengané wis ngulurkaké astané kaping pindho kanggo mulihaké para kekesaning umaté, lan yèn sakehing usaha kudu kaping pindho digiataké ing mangsa panglumpuk iki. Ing mangsa panyebaran, Israèl kapethuk lan kabedhah, nanging saiki ing mangsa panglumpuk Gusti Allah bakal nambani lan mbebedag umaté. Ing mangsa panyebaran, usaha-usaha sing katindakaké kanggo nyebaraké kayektèn mung gawé pangaribawa sethithik, kasilé mung sathithik utawa ora ana babar pisan; nanging ing mangsa panglumpuk, nalika Gusti Allah wus ngasta astané kanggo nglumpukaké umaté, usaha-usaha kanggo nyebaraké kayektèn bakal ngasilaké pangaribawa kaya sing wis katetepaké. Kabèh wong kuduné manunggal lan sumangga tumemen ing pagawean iki. Aku weruh yèn luput menawa ana wong nggawé mangsa panyebaran dadi tuladha kanggo nuntun kita saiki ing mangsa panglumpuk; amarga manawa Gusti Allah saiki ora nindakaké luwih akèh kanggo kita tinimbang sing Panjenengané tindakaké nalika semana, Israèl ora bakal tau kalumpuk.” Early Writings, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

Ing lampiran kanggo Early Writings, Sadulur White nerangake komentar sing lagi wae dikutip mau:

> “3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> “3. Panemu yèn Gusti ‘wis ngunjukaké asta-Né kaping pindho kanggo ngluwari turahané umaté,’ ing kaca 74, mung ngrujuk marang pasamuwan lan kakuwatan sing biyèn tau ana ing antarané wong-wong sing ngentèni Sang Kristus, lan marang kasunyatan yèn Panjenengané wus wiwit nglumpukaké manèh sarta nguwataké manèh umaté.” Early Writings, 86.

The sacred history of the Seven Thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

Sajarah suci babagan Pitu Guntur, sing makili 11 Agustus 1840 nganti 22 Oktober 1844, minangka pralambang tumrap sajarah suci wiwit 22 Oktober 1844 nganti pambrontakan taun 1863. Baris demi baris, sajarah kapisan mau nggambarake sawijining ilustrasi para prawan kang wicaksana, lan garis kapindho kang diwakili mau maringi sawijining ilustrasi para prawan kang bodho. Kaloro sajarah iku padha diwiwiti nalika ana malaekat tumedhak nggawa sawijining warta kang kudu dipangan. Tekane malaekat ing kaloro sajarah iku miwiti sawijining proses panggodhogan kang nuwuhake panyebaran, lan ing taun 1849, Sister White diparingi pratandha bilih Gusti Allah sapisan maneh nglempakaké asta Panjenengane kaping pindho, ing wekdal punika kanggo nglumpukake wong-wong kang wis kasebar ing 22 Oktober 1844.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

Padha wis kacir saka Pecalan Ageng, kaya para wicaksana ing tanggal 19 April 1844 wis kacir déning pecalané kang kapisan. Panglumpuking kapindho mratélakaké yèn Gusti “wis wiwit ngempakaké lan ngedegaké umaté manèh.” Ing panglumpuking kapindho, pakaryané Gusti nyakup ngangkat sawijining panji, kang sesambungan siji lan sijiné ing sajroning pekabaran iku, lan kang kamanungsané manunggal karo kadéwané. Tujuan saka panji iku yaiku ngundang wedhus-wedhusé Allah liyané metu saka Babil, kang kalakon déning para priya lan para wanita kang ndeleng panji iku.

The ensign is the army of those who have united their humanity with Christ’s divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s divinity in advance of the Sunday law.

Panji iku yaiku wadya-bala saka wong-wong sing wis nggabungake kamanungsané karo kaallahané Kristus ing mangsa pangujian hukum Minggu. Mulané, panglumpukan kaping pindho iku netepaké yèn “oyodé Isai” bakal kaangkat, nggawa pralambang kenabian loro-lapis saka Rut, sawijining wong kapir sing diklumpukaké déning panji lumantar dipasaraké karo Boas, sawijining pralambang saka satus patang puluh papat ewu, lan uga pralambang saka Sang Panebus, sing wis mbayar rega kanggo Rut, lan dadi sanak-kadangé kang cedhak. Ing penjelman kodrat ilahi Kristus karo daging kang wus tiba saka kodrat manungsa, Panjenengané dadi sanak-kadang kita kang cedhak. Panji kang kaangkat iku yaiku wong-wong sing kasawijèkaké déning piwulang iku, sing ngrampungaké pakaryan nggabungaké kamanungsané karo kaallahané Kristus sadurungé hukum Minggu.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

> “The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

> “Pangaji-ajiné marang Kitab Suci saya tuwuh lumantar pamulangé. Ing dalan apa waé sang murid ngambah, dhèwèké bakal nemoni kawicaksanan lan katresnaning Allah kang tanpa wates kasawijèkaké ing ngarsané.

> “The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

> “Tegesing tatanan Yahudi iku durung dimangertèni kanthi sapenuhé. Kabeneran-kabeneran kang amba lan jero kawewayangaké ana ing upacara-upacara lan pralambangé. Injil iku kunciné kang mbukak wewadi-wewadiné. Lumantar pangawruh bab rancangan panebusan, kabeneran-kabenerané kabuka tumrap pangerten. Luwih adoh tinimbang kang saiki kita mangertèni, dadi hak istiméwa kita kanggo mangertèni tema-tema kang nggumunaké iki. Kita kudu mangertèni bab-babé Allah kang jero. Para malaékat padha kapéngin nyumurupi kabeneran-kabeneran kang kawedharaké marang umat kang kanthi ati remuk padha nelusuri pangandikané Allah, lan ndedonga supaya diparingi dawa lan ambané lan jeroné lan dhuwuré pangawruh kang mung Panjenengané piyambak kang bisa maringi.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

> “Nalika kita saya cedhak marang pungkasaning sajarahing jagad iki, pameca-pameca kang gegayutan karo dina-dina wekasan mligi nuntut supaya kita sinaoni. Kitab pungkasan ing Kitab Suci Prajanjian Anyar kebak bebener kang kita prelu mangerteni. Iblis wis mrebawani panemuning akalé wong akèh, satemah wong-wong mau padha remen nampa samubarang alesan supaya ora ndadèkaké Kitab Wahyu dadi pasinaoné. Nanging Kristus lumantar abdining Panjenengané, yaiku Yokanan, ing kéné wis ngandharaké apa kang bakal kelakon ing dina-dina wekasan, lan Panjenengané ngandika, ‘Rahayu wong kang maca, lan wong-wong kang ngrungu tembung-tembunging pameca iki, lan netepi samubarang kang katulis ana ing jeroné.’ Wahyu 1:3.”

> “‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

> “‘Iki urip langgeng,’ pangandikané Kristus, ‘supaya wong-wong mau wanuh marang Panjenengan, siji-sijiné Allah kang sejati, lan marang Gusti Yesus Kristus, kang wis Paduka utus.’ Yokanan 17:3. Yagéné kita ora nyadhari regané kawruh iki? Yagéné kayektèn-kayektèn kang mulya iki ora murub ing sajroning ati kita, gumeter ana ing lambe kita, lan ngrasuki sakabèhing kauripan kita?”

> “In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

> “Nalika maringi kita Sabdané, Gusti Allah wis masrahaké marang kita kagunganing saben kayektèn kang prelu tumrap kaslametan kita. Ewonan wong wis njupuk banyu saka sumur-sumur panguripan iki, nanging pasokané ora susut. Ewonan wong wis masang Sang Pangéran ana ing ngarsané, lan marga saka nyawang Panjenengané padha kaowahan dadi gambar kang padha. Rohé murub ana ing sajroning atiné nalika padha ngandika bab watak Panjenengané, nyritakaké apa tegesé Sang Kristus tumrap wong-wong mau, lan apa tegesé wong-wong mau tumrap Sang Kristus. Nanging para panyelidik iki durung ngentèkaké tema-tema agung lan suci iki. Ewonan liyane isih bisa mèlu ing pakaryan nyelidiki rahsa-rahsa kaslametan. Nalika panguripané Sang Kristus lan wataking pangutusané direnungaké, sinar-sinar pepadhang bakal sumunar saya cetha ing saben upaya kanggo nemokaké kayektèn. Saben panelusuran kang anyar bakal mbabar prakara kang luwih narik kawigatèn lan luwih jero tinimbang kang nganti saiki wus kababar. Prekara iki ora ana entèké. Panaliten bab penjelmané Sang Kristus, kurban panebusané, lan pakaryan pandamelné minangka Panengah, bakal nyibukaké budi pamikiré siswa kang sregep salawasé wektu isih lumaku; lan nalika mirsani swarga kanthi taun-tauné kang tanpa wilangan, dhèwèké bakal nguwuh, ‘Agung iku rahsaning kaallahan.’”

> “In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

> “Ing kalanggengan kita bakal sinau apa kang, manawa kita wis nampa pepadhang kang bisa dipikolehi ana ing kéné, mesthiné wus mbukak pangreten kita. Tema-tema panebusan bakal ngrebut ati, pikiran, lan ilat para wong kang wus ditebus sajroning jaman-jaman langgeng. Wong-wong mau bakal mangertèni kayekten-kayekten kang wis suwé dikajengaké déning Kristus supaya kabukak marang para murid-Nya, nanging kang ora bisa dicekel déning wong-wong mau marga saka kurangé pracaya. Salawas-lawasé lan salawas-lawasé pamawas-pamawas anyar ngenani kasampurnan lan kamulyaning Kristus bakal katon. Lumantar jaman-jaman tanpa wekasan, Sang Raja Omah kang setya bakal ngetokaké saka panyaruwé samubarang kang anyar lan kang lawas.” Christ’s Object Lessons, 132–134.

Back to Articles