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# Rome Establishes the Vision - Number Fourteen

Roma Netepaké Wahyu - Nomer Patbelas

Reflections of Christ and the Formation of the Image of the Beast: A Prophetic Parallel in the Last Days

Pantulan Sang Kristus lan Kawujudaning Citra Kéwan Galak: Sawijining Pararelan Profetis ing Dina-Dina Pungkasan

Author

Jeff Pippenger

Published

September 2, 2024

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The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.

Garis wangsit kang nemtokake kapan Amérika Sarékat mbentuk gambar tumrap lan saka kéwan kuwi dumadi nalika sungu Protèstanisme lagi mbentuk gambaré Kristus. Wangun mau kanthi mligi ditepungi ing Daniel pasal sepuluh, nalika Daniel nyumurupi sesawangan “marah,” yaiku pangilon sabab-akibat. Daniel makili wong-wong kang nyumurupi Kristus, lan kanthi mengkono padha nggambarake wataké Kristus. Satus patang puluh papat ewu, kang dipralambangaké déning Daniel ing pasal sepuluh, mbentuk gambaré Kristus ana ing batin, mung nalika padha nyumurupi wataké Panjenengané. Kanthi nyumurupi, padha kaowahan.

The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.

Gambaré kéwan iku nggambaraké kéwan kuwi, lan pambentukané gambaré kéwan iku dadi ujian gedhé tumrap umaté Allah, lumantar iku nasib langgengé wong-wong mau bakal ditemtokaké. Nalika gréja-gréja Protestan nguwasani pamaréntahaning Amérika Sarékat, wong-wong mau bakal wis mbentuk sawijining gambar saka sistem gréja lan nagara sing nandhani struktur pangwasan kang tau dienggo déning kakuwasan kapapaan sadurungé panyokong pulitik dicabut. Ing wektu sing padha, gambaré Kristus uga bakal kawujud ana ing umaté Panjenengané ing dina-dina pungkasan. Nanging, ana wong-wong sing ana bebarengan karo Dhanièl, nanging ora weruh wahyu iku, amarga padha mlayu saka wahyu iku. Wong-wong mau gagal ing ujian pambentukané gambaré kéwan, awit padha nampik ngidini gambaré Kristus kabentuk ana ing sajroning dhiriné dhéwé nalika mangsa pangujian.

The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.

Prinsip rohani ngenani refleksi katindakaké lumantar nyawang marang sawijining pangilon kang makili Kristus, lan amarga sesanti “marah” iku sesanti kausatif, gambar Kristus ing sajroning pangilon iku ngasilaké gambar Kristus ing kamanungsan. Pangilon harfiah nggambarake pasemoné wong sing nyawang marang pangilon iku, nanging penerapan rohani saka prinsip iki nduwèni variabel-variabel kang gegayutan karo pangilon kasebut. Wong-wong kang mung “pamiyarsa pangandika, lan dudu kang nindakaké,” “nyawang marang awaké dhéwé, banjur lunga, lan sanalika lali bab kaya apa wujudé dhèwèké.” Wong-wong iku nyawang marang pangilon lan mung weruh kamanungsan.

The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.

Golongan liyané, yaiku wong-wong sing “dudu wong sing krungu banjur lali, nanging wong kang nindakaké pakaryan,” ndeleng angger-anggeré Gusti Allah; padha ndeleng Kristus ana ing pangilon. Pakaryan iku yaiku mangertèni yèn asas pantulan nduwèni kasunyatan “alamiah” lan kasunyatan rohani. Daniel nggambaraké wong-wong sing nindakaké “pakaryan” iku, awit ana ing pasal sanga lan sapuluh panjenengané nggambaraké pakaryan kang ngasilaké asas pantulan rohani.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.

> Ing dina-dina iku, aku, Daniel, lagi nandhang sungkawa sajrone telung minggu kebak. Aku ora mangan roti kang enak, daging lan anggur ora lumebu ing cangkemku, lan aku babar pisan ora njebadi awakku, nganti telung minggu kebak iku kalakon. Daniel 10:1, 2.

Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.

Gabriel wis maringi penafsiran sawatara tumrap wahyu ing pasal wolu marang Daniel, nanging Daniel durung mangertèni kabèh iku.

> And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.

> Lan aku, Daniel, semaput, lan lara sawetara dina; sawisé iku aku banjur tangi lan nindakaké pagaweané raja; lan aku kaéraman marang wahyu iku, nanging ora ana siji waé sing mangertèni. Daniel 8:27.

Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.

Suster White ngandhani kita bilih Daniel saweg ngupadi mangertos tegesipun pesen ing Daniel bab wolu, ingkang sampun dipunasta déning Gabriel dhateng Daniel ing bab sanga.

> “With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’

> “Kanthi kasungguhan anyar lan luwih jero, Miller nerusake panliten tumrap ramalan-ramalan, kanthi ngaturake wengi kabèh uga awan kabèh kanggo nyinaoni apa sing saiki katone duwé wigati kang ngédab-édabi lan narik kawigatèn kanthi temenan. Ing pasal kawolu kitab Daniel, dhèwèké ora bisa nemokake pratandha apa waé tumrap titik wiwitaning 2300 dina; malaékat Gabriel, sanadyan diprentah supaya ndadèkaké Daniel mangertèni wahyu iku, mung maringi katrangan sawatara baé. Nalika panganiaya kang nggegirisi sing bakal tumiba marang pasamuwan kababar ana ing ngarsaning wahyuné nabi iku, kakuwatan jasmaniné ambruk. Dhèwèké ora kuwat nahan manèh, lan malaékat iku ninggalaké dhèwèké sawatara mangsa. Daniel ‘semaput, lan lara nganti sawatara dina.’ ‘Lan aku kaéraman déning wahyu iku,’ pangandikané, ‘nanging ora ana wong siji waé sing mangertèni iku.’”

> “Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.

> “Nanging Gusti Allah wus dhawuh marang utusane: ‘Wong iki gawea mangerti marang wahyu iku.’ Prentah iku kudu katindakaké. Kanthi mituhu marang prentah iku, malaekat mau, sawatara wektu sawisé kuwi, bali maneh marang Dhanièl, pangandikané: ‘Saiki aku teka kanggo maringi kowé kaprigelan lan pangerten;’ ‘mula mangertenana prekara iku, lan gatekna wahyu iku.’ Daniel 8:27, 16; 9:22, 23, 25–27. Ana sawiji pokok wigati ing wahyu pasal 8 kang durung katerangaké, yaiku kang gegayutan karo wektu—mangsa 2300 dina; mulané malaekat mau, nalika nerusaké panerangé maneh, mligi ngandharaké bab wektu.” The Great Controversy, 325.

In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic word.

Ing bab kaping sepuluh kita diparingi pawarta bilih Daniel gadhah pangertosan bab “sesanti” lan bab “prakara,” nanging Daniel kepéngin padhang kang luwih akèh, mula piyambakipun netepaké manahipun kanggo nemokaké pangertosan punika lan piyambakipun pasa sajroning selangkung dinten. Kanthi mekaten piyambakipun nglambangaké tiyang-tiyang ing dinten-dinten wekasan ingkang mangertos prinsip rohani bab pamedhar-pasuryan ingkang dipunlambangakaké déning prinsip alamiah bab pamedhar-pasuryan. Pangertosan punika katuduhaké déning pakaryanipun, lan pakaryanipun punika dipunwujudaké déning Daniel minangka ngupaya pangertosan ingkang leres tumrap sabdaning Allah ingkang sipatipun kenabian. Bentenipun ingkang cetha kaliyan para tiyang ingkang mlayu saking sesanti punika, inggih bilih para tiyang wau boten ngupaya pangertosan ingkang leres tumrap sabdaning Allah ingkang sipatipun kenabian.

The truth of God’s prophetic word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.

Kasunyataning pangandikaning ramalanipun Gusti Allah, ingkang ing Daniel kagambaraken kados tiyang ingkang ngelak sanget badhé mangertos, punika pepadhangipun dinten-dinten wekasan, awit Daniel nggambaraken golongan satus patang puluh sekawan ewu. Mila Daniel punika makili satunggaling golongan ingkang sami ngupados mangertos pepadhangipun pangandikaning ramalanipun Gusti Allah, ingkang kagambaraken dados ujian pungkasan sadèrènging wekdal kasempatan sih-rahmat katutup. Ing bab punika, punika Wahyu saking Gusti Yesus Kristus ingkang kabikak sadèrènging wekdal kasempatan sih-rahmat katutup, nanging ugi punika ujian ingkang kagambaraken dados kawujudaning citraning kéwan galak.

The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.

Pambentukaning gambaring kéwan iku kanthi langsung ngenali prosès kepriyé gambaring kéwan mau dikembangaké. Kasunyatan iku ora bisa ditemtokaké kanthi bener tanpa luwih dhisik ngenali subyek utama saka ujian iku, yaiku kéwan mau. Kéwan iku dhéwé sing netepaké lan ngenali kepriyé gambar iku kabentuk.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Nanging apa ta ‘gambar marang kéwan galak’ iku? lan kapriye gambar iku bakal kawangun? Gambar iku digawé déning kéwan galak sing sungu loro, lan iku minangka gambar marang kéwan galak mau. Gambar iku uga sinebut gambaré kéwan galak. Mulané, supaya mangerténi kaya apa gambar iku lan kapriye iku bakal kawangun, kita kudu nyinaoni sipat-sipaté kéwan galak iku dhéwé—yaiku kapausan.”

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Nalika pasamuwan wiwitan dadi rusak amarga nyimpang saka kasederhanaan Injil lan nampa upacara-upacara sarta adat-istiadat kapir, dheweke kelangan Roh lan kakuwasaning Allah; lan supaya bisa nguwasani ati nurani bangsa, dheweke ngupaya panyengkuyung saka kakuwasan sekuler. Asilé yaiku kapausan, sawijining pasamuwan sing nguwasani kakuwasan nagara lan nggunakaké iku kanggo nglajengaké ancas-ancasé dhéwé, mligi kanggo ngukum ‘heresy.’ Supaya Amerika Serikat bisa mbentuk gambar kéwan iku, kakuwasan agama kudu nganti mangkono nguwasani pamaréntahan sipil saéngga wewenanging nagara uga bakal dienggo déning pasamuwan kanggo nggayuh ancas-ancasé dhéwé.” The Great Controversy, 443.

In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.

Supados “mangertosi kadospundi wujuding reca punika lan kadospundi kedah kawujudaken, kita kedah nyinaoni sipat-sipatipun kéwan punika piyambak—kapapaan.” Kéwan punika ingkang netepaken sesanti ingkang dados ujian tumrap dinten-dinten wekasan, ingkang kalampahan pas sadèrèngipun wekdal sih-rahmat katutup. Daniel mangertos sesanti punika saha prakawis punika.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Ing taun katelu pamaréntahané Koresy, ratu Praséa, ana sawijining prakara kapangandikakaké marang Dhanièl, kang aran Bèltésazar; lan prakara iku satemené bener, nanging wektu kang katetepaké iku dawa; lan panjenengané mangerti prakara iku, sarta nduwèni pangerten tumrap wahyu iku. Daniel 10:1.

The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.

Wawasan iku yaiku wawasan “mareh” bab rong ewu telung atus taun. “Bab” iku tembung Ibrani “dabar,” sing tegesé “tembung.” Tembung sing padha (“dabar”), kang ing ayat siji dijarwakaké dadi “bab,” ing pasal sanga ayat rong puluh telu dijarwakaké dadi “prakara.”

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Inggih, nalika aku isih ngaturaken pandonga, malaekat Jibril, kang wus tau dakdeleng ana ing wahyu ing wiwitan, teka kanthi mabur gumrudug, banjur ndemèk aku nalika mangsa kurban soré. Panjenengané lajeng maringi katrangan marang aku, ngandika karo aku, lan ngendika, Dhuh Daniel, saiki aku metu kanggo maringi kowé kaprigelan lan pangerten. Wiwit wiwitaning panyuwunmu, dhawuh iku wus kaparingaké, lan aku teka kanggo mratelakaké marang kowé; awit kowé iku banget kinasihan: mulané mangertia prakara iku, lan gatèkna wahyu mau. Daniel 9:21–23.

Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.

Gabriel rawuh marang Daniel minangka wangsulan tumrap pandongané Daniel, kang magepokan karo pepadhang pangerten sing wis katampi déning Daniel nalika dhèwèké wus mangertos yèn dhèwèké ana ing pambuwangan sing dilambangaké déning panyebaran ing Imamat selikur nem.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

> Ing taun kapisaning pamaréntahané, aku, Dhanièl, mangertèni lumantar kitab-kitab cacahing taun, bab kang tumrapé wus ana pangandikané Pangéran marang Nabi Yérémia, yèn Panjenengané bakal ngleksanani pitung puluh taun sajroning karusakané Yérusalèm. Daniel 9:2.

The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”

Panjalukan kang diidentifikasi déning Yeremia nuntun Dhanièl marang panjalukan “pitung mangsa” kang kacathet déning Musa, kang sekaligus dadi sawijining “sumpah” lan sawijining “ipat-ipat.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Inggih, sakèhé Israèl wus padha nerak angger-angger Paduka, malah nyimpang, supaya ora manut swanten Paduka; mulané ipat-ipat kaesokaké marang kawula, lan sumpah kang katulis ana ing angger-anggeré Musa, abdiné Allah, awit kawula sampun damel dosa dhateng Panjenengané. Lan Panjenengané sampun netepaké pangandikan-Panjenengané, kang wus dipangandikakaké nglawan kawula lan nglawan para hakim kawula kang ngadili kawula, kanthi ndhatangaké bilai gedhé marang kawula; awit ing sangisoring langit kabèh durung naté katindakaké kaya kang katindakaké marang Yérusalèm. Kaya kang katulis ana ing angger-anggeré Musa, kabèh bilai punika sampun tumeka dhateng kawula; nanging kawula boten ngaturaken pandonga kawula wonten ing ngarsané Pangéran Allah kawula, supados kawula mratobat saking piala kawula, lan mangertos kayektèn Paduka. Daniel 9:11–13.

Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.

Miturut seksi loro, yaiku Yeremia lan Musa, Daniel mangertos bilih karusakaning sepi ingkang sampun dipunwontenaken dhateng Yerusalem punika inggih “ipat-ipat” “saking Musa” ingkang sampun “kacurahaken dhateng” Israèl kuna. Sister White nyebut seksi Yeremia punika minangka “testimonies to the church,” lan ing babagan punika, punika nedahaken bilih Yeremia punika Rohing Ramalan ing dinten-dinten wekasan, awit “testimonies to the church” ing dinten-dinten wekasan punika inggih prakawis punika piyambak. Yeremia makili Rohing Ramalan lan Musa makili Kitab Suci.

Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic word.

Dhaniel nggambarake wong-wong ing jaman wekasan kang mangerteni saka loro saksi mau yèn wong-wong iku wus kasebar, lan kang mangerteni saka Kitab Suci lan Rohing Ramalan yèn wong-wong iku wus kawiwiti saka turu kasukman, kaya déné Dhaniel kawiwiti marang kasunyatan yèn dhèwèké (wong-wong iku) wus ana ing pangawulan, lan yèn pangawulan iku wis kagambarake ana ing sabdaning Allah kang asipat kenabian.

The experience of God’s last-day people is the experience of the ten virgins.

Pengalamane umate Gusti Allah ing dina-dina wekasan iku ya pengalamane sepuluh prawan.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman umat Advent.” The Great Controversy, 393.

The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.

Wektu anggone ngentèni ing pasemon bab sepuluh prawan nggambarake tangi sing padha karo tangining Daniel ing pasal sanga. Adhedhasar kaloro seksi kang kasucekake, Daniel nyadari manawa sakabèhé uripe iku minangka panggenapan saka sawijining ramalan tartamtu ing Sabdaning Allah. Ramalan iku nuntun Daniel marang tamba kang dibutuhake supaya Daniel bisa kasiyapake tumrap apa kang bakal kelakon marang dheweke ing pasal sabanjuré. Mangkono uga, nalika kaum Millerite netepi pasemon bab sepuluh prawan, wong-wong mau uga kudu ditangèkaké marang kasunyatan manawa pepanggihan kapisan lan wektu tundha iku wus nyebabake wong-wong mau keturon. Kabèh para nabi makili dina-dina pungkasan.

The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.

Wong-wong kang kaping loro dadi seksi tumrap kawunguning Daniel lan para Millerite, minangka pratandha saka kawunguningé satus patang puluh papat ewu ing dina-dina wekasan.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.

> “Gusti Yésus lan sakèhé wadya swarga mirsani kanthi kebak welas lan katresnan marang wong-wong sing kanthi pangarep-arep manis ngentèni suwéné kanggo nyawang Panjenengané kang dipun tresnani déning nyawané. Para malaékat nglayang ana ing sakubengé, kanggo nyantosakaké wong-wong mau ing wektu pacobané. Wong-wong sing wis nglirwakaké nampani pawartos swarga katilar ana ing pepeteng, lan bebenduné Allah murub marang wong-wong mau, awit padha ora gelem nampani pepadhang kang Panjenengané utus marang wong-wong mau saka swarga. Wong-wong setya kang kuciwa iku, sing ora bisa mangertèni sebabé Gustiné ora rawuh, ora ditilar ana ing pepeteng. Manèh padha katuntun marang Kitab Suciné supaya nliti mangsa-mangsa wangsit. Astané Pangéran dipun singkiraké saka angka-angka iku, lan kaluputan mau kaandharaké. Wong-wong mau banjur weruh yèn mangsa-mangsa wangsit iku tekan taun 1844, lan yèn bukti kang padha diprayogakaké kanggo nduduhaké yèn mangsa-mangsa wangsit iku rampung ing taun 1843, satemené mbuktèkaké yèn iku bakal entèk ing taun 1844. Pepadhang saka Sabdané Allah madhangi kahanané wong-wong mau, lan padha nemokaké ana mangsa tundha—‘Sanadyan iku [wahyu iku] tundha, tetepa ngentèni iku.’ Amarga katresnané marang rawuhé Sang Kristus kang enggal, wong-wong mau wis keliwatan ndeleng tundhané wahyu iku, kang dipun ancasaké kanggo nduduhaké sapa ta wong-wong kang tenan ngentèni. Manèh padha nduwèni sawijining titik wektu. Nanging aku weruh yèn akèh saka wong-wong mau ora bisa ngungkuli rasa kuciwané kang abot, supaya bisa nduwèni kadar semangat lan daya kang wis nandhani pracayané ing taun 1843.” Early Writings, 236.

In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.

Minangka panggenaping pasemon mau, para Millerit “wis nglirwakake mandhege sesanti,” nanging padha “maneh” “katuntun marang Kitab Suciné kanggo nliti jangka-jangka wekdal kenabian. Tangané Pangéran dicopot saka angka-angka mau, lan kaluputan iku diterangake.” Daniel katuntun marang Kitab Suci lan “tangané Pangéran” dicopot saka “jangka-jangka wekdal kenabian,” lan nalika Daniel, minangka wong kang nindakaké pangandika, dudu mung kang ngrungokaké waé, lumantar pracaya kang tumindak mbuktekaké yèn dhèwèké mangertèni pesen Yeremia lan Musa kanthi nindakaké pituduh kang kaparingaké ana ing Imamat likur enem, sarta pangobat lan panyawijiné kaanan buyaré umat Allah, mula “panerangane” kaparingaké marang Daniel.

When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.

Nalika satus patang puluh papat ewu iku nggenepi wektu tundha sajrone pasemon mau ing kasampurnan pungkasan lan kang paling sampurna ing dina-dina wekasan, dheweke bakal nindakaké iku sajrone sawijining mangsa nalika “pambentukaning gambaring kéwan” dadi pacoban gedhé tumrap dheweke.

We will continue these thoughts in the next article.

Kita badhé nerusaké pamikiran-pamikiran punika ing artikel salajengipun.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.

> “‘Nalika woh iku wis metu, sanalika panènan dilebokaké, awit mangsa panèn wis tekan.’ Kristus ngentosi kanthi gegayuhan kang banget tumrap kawujudan Sarirané piyambak ana ing pasamuwané. Nalika watak Kristus kawujud kanthi sampurna ing umat-Né, nalika iku Panjenengané bakal rawuh kanggo ngakoni wong-wong mau minangka kagungan-Né piyambak.” Christ’s Object Lessons 69.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> “Petenging salah paham ngenani Allah iku sing lagi nyarubungi jagad iki. Manungsa saya kelangan pangawruhé bab wataké Panjenengané. Watak iku wis disalahpahami lan disalahtegesi. Ing wektu iki ana sawijining pekabaran saka Allah kang kudu diwartakaké, sawijining pekabaran kang madhangi lumantar pangaribawané lan nylametaké lumantar kakuwatané. Wataké Panjenengané kudu kawedharaké. Ing tengahing pepetenging jagad, kudu sumunar pepadhang kamulyané, pepadhang kabecikané, sih-kadarmané, lan kayektèné.

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.

> “Iki iku pakaryan kang katuduhake déning nabi Yesaya ana ing tembung-tembung iki, ‘He, Yerusalem, kang mbekta kabar becik, soraa swaramu kanthi kakuwatan; soraana, aja wedi; kandhaa marang kutha-kutha ing Yehuda, Lah Gusti Allahmu! Lah, Pangéran Yehuwah bakal rawuh kalawan astanipun ingkang santosa, lan lengenipun bakal mrentah tumrap Panjenenganipun piyambak; lah, ganjaranipun wonten ing ngarsanipun, lan pakaryanipun wonten ing ngajengipun.’ Yesaya 40:9, 10.”

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> “Wong-wong kang ngenteni rawuhipun Sang Mempelai Kakung iku kudu ngandika marang para umat, ‘Lah, delengen Allahmu.’ Padhanging cahya sih-rahmat kang pungkasan, piweling sih-rahmat kang pungkasan kang bakal kaparingake marang jagad, iku wahyu bab sipat katresnanipun. Para putraning Allah kudu mratelakake kamulyanipun. Ing gesang lan watakipun dhewe, padha kudu mbabar apa kang wus katindakake dening sih-rahmat Allah tumrap wong-wong mau.” Christ’s Object Lessons, 415.

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