We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.
Kita lagi netepaké paugeran kenabian kang wis diidhèntifikasi déning Singa saka taler Yehuda ana ing pakaryané mbikak segel enem ayat pungkasan saka Daniel sewelas, ing “wektu wekasan,” ing taun 1989, nalika Uni Sovyèt disaput sirna déning sawijining aliansi rahasia antarané Ronald Reagan lan pausé Roma. Kita wis nduduhaké yèn aplikasi rangkep telu bab Roma lan tibahe Babul iku ngenali wong wadon mau lan kéwan sing ditumpaki lan dipréntahi déning dheweke ing Wahyu pitulas.
The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.
Panggambaran bab wong wadon lan kéwan galak ing bab pitulas lan wolulas mènèhi pratandha ngenani paukuman sing lumaku kanthi maju, kang Gusti Allah tindakaké marang Babil Modern, diwiwiti nalika angger-angger Minggu sing enggal bakal teka lan terus lumaku nganti Mikhaèl jumeneng lan mangsa kasempatan manungsa ditutup. Rentang wektu iku nandhani pérangan kapisan saka Paukuman Eksekutifing Allah, sing katindakaké kanthi campuran sih-rahmat-Né. Banjur, lumantar pitu pageblug pungkasan, ora ana sih-rahmat kang kacampur karo paukuman-paukuman-Né. Rong undhak-undhakan iku uga wis disimpulaké ana ing Paukuman Investigatif, sing diwiwiti tanggal 22 Oktober 1844. Paukuman investigatif diwiwiti kanthi panaliten lan paukuman tumrap wong mati, lan ing tanggal 11 September 2001, paukuman investigatif tumrap wong urip diwiwiti.
The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.
Pengadilan marang wong urip uga kabagi dadi rong mangsa, kang kapisan diwiwiti ing tanggal 11 September 2001, kanthi panaliten lan pangadilan marang wong-wong kang dadi calon supaya kalebu ana ing antarané satus patang puluh papat ewu, awit pangadilan iku diwiwiti saka brayaté Allah. Pangadilan panaliten marang wong mati mung katindakaké tumrap wong-wong kang asmane, ing sawatara wektu sajrone uripé, tau kacathet ana ing kitab kauripan. Asma-asma wong mati kang wis katulis lan kadhaftar banjur dicocogaké karo kitab dosa. Manawa padha nduwèni dosa-dosa kang durung diakoni, asma-asmane bakal dibusak saka kitab kauripan. Pangadilan panaliten marang wong urip dipasrahi katerangan minangka diwiwiti saka brayaté Allah, déné ing pangadilan panaliten marang wong mati ora perlu ana katerangan mangkono.
In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.
Ing pangadilan panalitèn tumrap wong urip, Sabdaning Allah kanthi cermat negesi yèn pangadilan iku sajroning wektu panyegelan tumrap wong satus patang puluh papat ewu diwiwiti ing Yérusalèm, yaiku pasamuwané Allah. Kitab Suci maringi paseksi langsung kapindho tumrap kasunyatan iki.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Awit wis tekan wektuné pangadilan kudu diwiwiti saka omahé Allah; lan manawa iku luwih dhisik diwiwiti saka kita, kepriyé bakal pungkasané wong-wong kang ora manut marang Injil Allah? 1 Petrus 4:17.
The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.
Paukuman marang wong urip diwiwiti ing Yerusalem, omahé Allah, lan ana wektu tartamtu nalika paukuman iku diwiwiti. Paukuman marang wong urip diwiwiti ing Yerusalem nalika piranti tinta panulisé juru tulis lumaku ngliwati Yerusalem lan maringi tandha marang para priya lan wanita kang nggresah lan nangis marga saka sakèhé nistha kang katindakaké ing pasamuwan uga ing nagara.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Golongan sing ora manut marang Injil iku diidentifikasi ing Wahyu pasal pitu minangka kontras karo satus patang puluh papat èwu, ing kono Yohanes ngenali wong-wong mau minangka kumpulan gedhé. Kumpulan gedhé iku nggambarake sawijining golongan jiwa-jiwa urip sing diadili sajrone wektu pangadilan tumrap wong-wong urip, yaiku wong-wong sing durung netepi angger-anggering Allah kanthi sampurna, amarga padha wis ngibadah ing dina srengéngé kagungan paus. Nalika angger-angger Minggu sing bakal enggal lumaku ing Amérika Sarékat iku ditetepake, wong-wong sing wis dipaténi meterai déning malaékat sing nggawa piranti tinta panulis ing Yéhezkièl pasal sanga, kang uga minangka pemateraian ing Wahyu pasal pitu, bakal diangkat dadi panji. Banjur wong-wong sing saiki durung manut marang Injil bakal dipuntuntut tanggung jawab marang Sabat dina kapitu.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Nanging umat Kristen saka generasi-generasi kapungkur netepi dina Minggu, kanthi nyangka manawa kanthi mengkono padha netepi dina Sabat miturut Kitab Suci; lan saiki ana wong-wong Kristen sejati ing saben pasamuwan, kalebu uga ing pasamuwan Katulik Roma, kang kanthi jujur pracaya manawa dina Minggu iku Sabat kang katetepake déning Allah. Allah nampani katulusan ancas lan kajujuraning atiné ana ing ngarsané Panjenengané. Nanging manawa pangreksaning dina Minggu bakal dipaksakaké déning angger-angger, lan jagad bakal dipadhangi prakara kewajiban netepi Sabat kang sejati, mula sapa waé kang nerak dhawuhing Allah supaya manut marang pranatan kang ora nduwèni wewenang luwih luhur kejaba mung saka Roma, kanthi mangkono bakal ngurmati kepausan ngungkuli Allah. Panjenengané lagi mènèhi pakurmatan marang Roma lan marang kakuwasan kang ngetrapaké pranatan kang katetepaké déning Roma. Panjenengané lagi nyembah kéwan iku lan recaé. Nalika iku, manawa manungsa nampik pranatan kang déning Allah wis kacethakaké minangka tandha panguwasané, lan ing panggonané ngurmati apa kang dipilih déning Roma minangka pratanda kaluhuran kakuwasané, kanthi mangkono padha bakal nampa tandha kasetyan marang Roma—‘tandha kéwan iku.’ Lan ora nganti prakara iki dipasrahaké kanthi cetha ana ing ngarepé rakyat, lan padha digawa milih antarané dhawuh-dhawuhe Allah lan pepakon-pepakoning manungsa, wong-wong kang tetep nerak bakal nampa ‘tandha kéwan iku.’” The Great Controversy, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Panji-panjié wong-wong kang dipateraèkaké iku Panjenengané sing nimbali wong-wong kang ora manut marang Injil supaya mlebu ing katumutèn.
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 para bangsa; marang Panjenengané para bangsa liya bakal padha ngupaya; lan papan pangaso Panjenengané bakal mulya. Lan bakal kelakon ing dina iku, manawa Pangéran bakal ngacungaké tangané manèh kaping pindho kanggo ngrebut bali turahan umaté, 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 panji tumrap para bangsa, lan bakal nglumpukaké wong-wong buwangan Israel, lan ngimpun bebarengan wong-wong Yéhuda kang kasebar saka patang pojok bumi. Yesaya 11:10–12.
Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.
Wong-wong sing sapunika boten manut Injil dipunadili nalika taksih gesang, nanging pangadilanipun kedah ngetutaken pangadilan pamriksan tumrap wong urip ing antawisipun satus patang puluh papat ewu, awit piyambakipun namung saged dipunparingi pepènget kanthi nyumurupi para priya lan wanita ingkang ngasta segelipun Allah sajroning krisis undhang-undhang Minggu ingkang enggal rawuh.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Pakaryané Roh Suci iku kanggo ngyakinaké jagad bab dosa, bab kabeneran, lan bab pangadilan. Jagad mung bisa diwènèhi pepènget kanthi ndeleng wong-wong sing pracaya marang kayektèn disucekaké lumantar kayektèn, tumindak miturut asas-asas kang luhur lan suci, lan nuduhaké kanthi teges lan mulya garis pambédan antarané wong-wong sing netepi dhawuh-dhawuhé Allah lan wong-wong sing ngidak-idak dhawuh-dhawuh iku ana ing sangisoring sikilé. Pangudusan déning Roh nandhakaké cethané béda antarané wong-wong sing nduwèni segelé Allah lan wong-wong sing netepi dina pangaso palsu. Nalika pacoban iku teka, bakal kabukten kanthi cetha apa tandhané kéwan iku. Iku yaiku netepi dina Minggu. Wong-wong sing sawisé wis krungu kayektèn, isih tetep nganggep dina iki suci, padha nyangga pratandhané manungsa dosa, kang nyana arep ngowahi wektu lan angger-angger.” Bible Training School, December 1, 1903.
The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.
Pangadilan eksekutif, yaiku papan pakaryan Éliah katelu kaleksanan, diwiwiti nalika angger-angger Minggu kang bakal enggal teka diwetokaké. Iku dumadi saka rong mangsa wektu; ing mangsa kapisan, paukuman-paukumané Allah kasawur karo sih-rahmat tumrap wong-wong kang sapunika durung mituhu marang Injil, banjur sawisé iku diterusaké déning pitu pageblug pungkasan kang katibakaké tanpa sih-rahmat.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Wektu cobaning sih-rahmat ora bakal lumaku luwih suwé manèh. Saiki Allah lagi mundhut tangan-Nya kang nahan saka bumi. Wis suwé Panjenengané ngandika marang para priya lan wanita lumantar pakaryaning Roh Suci-Nya; nanging wong-wong mau ora nggatèkaké panggilan iku. Saiki Panjenengané ngandika marang umaté, lan marang jagad, lumantar paukuman-paukuman-Nya. Wektuné paukuman-paukuman iki iku wektu sih-rahmat tumrap wong-wong sing durung olèh kalodhangan kanggo sinau apa kang dadi kayektèn. Kanthi alus Gusti bakal mirsani wong-wong mau. Manah sih-rahmat-Nya kagugah; tangan-Nya isih kaulur kanggo nylametaké. Wong akèh banget bakal ditampani mlebu ing kandhang kaslametan, yaiku wong-wong sing ing dina-dina pungkasan iki bakal krungu kayektèn kaping pisan.” Review and Herald, November 22, 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Wong-wong kang ora manut marang Injil iku “wedhus liyane” sing diprasetyakaké déning Gusti Yesus bakal ditimbali, lan padha bakal krungu swarané nalika Panjenengané nimbali.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.
Lan Ingsun isih nduwèni wedhus-wedhus liyané, kang ora kalebu ing kandhang iki; iku uga kudu Dakgawa, lan wong-wong mau bakal ngrungokaké swaraningSun; lan bakal ana siji kandhang lan siji pangon. Yokanan 10:16.
The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.
“Swara” kang padha dirungokake iku yaiku “swara” kapindho saka Wahyu pasal wolulas, kang sesambat kanthi sora nalika hukum Minggu kang enggal bakal teka, nalika paukuman marang sundel agung iku dilipatgandhakaké, awit dhèwèké wis ngebaki tuwung mangsaning pangémané tumrap dosa.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Sang nabi ngandika, ‘Aku weruh malaékat liyané tumurun saka swarga, kagungan panguwasa gedhé; lan bumi padhang marga saka kamulyané. Lan dhèwèké sesambat kanthi rosa nganggo swara banter, pangandikané: Babil kang gedhé wis rubuh, wis rubuh, lan wis dadi padunungané dhemit-dhemit’ (Wahyu 18:1, 2). Iki iku pesen kang padha karo kang kaparingaké déning malaékat kapindho. Babil wis rubuh, ‘amarga dhèwèké ndadèkaké sakehing bangsa ngombé anggur bebenduning jinahe’ (Wahyu 14:8). Apa ta anggur iku?—Piwulang-piwulang palsuné. Dhèwèké wis maringaké marang donya sabat palsu minangka gantiné Sabat saka pepakon kaping papat, lan wis mbalèni goroh kang sapisan diucapaké déning Iblis marang Hawa ana ing Éden,—yaiku manawa jiwa iku langgeng kanthi alamiah. Akeh kaluputan liyané kang padha golongané wis disebaraké kanthi amba, ‘mulangaké pepakoning manungsa dadi piwulang’ (Matius 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Nalika Gusti Yesus miwiti paladosanipun ing ngarsaning umum, Panjenenganipun nyucekake Padaleman Suci saking panajisan sacrilegious ingkang najisaken. Ing antawisipun tindak pungkasan saking paladosanipun wonten panyucekan kaping kalih tumrap Padaleman Suci. Mekaten ugi, ing pakaryan pungkasan kangge pepeling dhateng donya, kalih panggilan ingkang cetha kaparingaken dhateng pasamuwan-pasamuwan. Pawartos malaekat kapindho punika, ‘Babil wis rubuh, wis rubuh, kutha ageng iku, amarga panjenengane wis ndadekake sakehing bangsa ngunjuk angguring bebenduning jinahe’ (Wahyu 14:8). Lan ing pameca sora saking pawartos malaekat katelu kapireng swara saking swarga ngandika, ‘Padha metu saka ing kono, he umat-Ku, supaya kowe aja melu njupuk pandumaning dosane, lan supaya kowe aja nampani pagebluge. Awit dosa-dosane wis tekan swarga, lan Gusti Allah wis kelingan marang pialane’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.
At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.
Nalika hukum Minggu ing Amerika Serikat enggal bakal rawuh, paukuman eksekutif kang progresif marang Babil Modern diwiwiti, lan periode pungkasan saka paukuman tumrap wong urip wiwit nalika loro paukuman iku tumpang-tindih. Utusan katelu kang nyawisake dalan tumrap pakaryan Sang Utusan Prajanjian makili pakaryan sajrone mangsa paukuman tumrap wong urip kang diwiwiti tanggal 11 September 2001, lan dipungkasi nalika sing pungkasan saka antarane wong-wong kang saiki durung mituhu marang Injil krungu swara kapindho saka Wahyu pasal wolulas, lan metu saka Babil. Pakaryan iku ngenali panyucekan lan pambusekan Padaleman Suci saka wong satus patang puluh papat ewu ing wiwitaning pelayanan sang utusan kang nyawisake dalan, banjur pambusekan lan panyucekan Padaleman Suci saka umat wong akèh banget ing pungkasaning pelayanan sang utusan kang nyawisake dalan tumrap Sang Utusan Prajanjian.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Nalika angger-angger dina Minggu sing bakal enggal teka, pratandha kakuwataning Allah sing dumadi ing Pentakosta bakal kaulang maneh.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .
“Ora siji waé saka antarané kita bakal tau nampa meterainé Gusti Allah sajroning kalawan budi pekerti kita isih ana cacad utawa rereged siji waé. Iku dipasrahaké marang kita supaya mbeneraké cacad-cacad ing budi pekerti kita, lan nyucekaké padalemaning nyawa saka saben rereged. Banjur udan pungkasan bakal tumiba marang kita kaya udan wiwitan tumiba marang para murid ing Dina Pentekosta....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Apa kang padha koklakoni, para sadulur, sajroning pakaryan agung nyawisake dhiri? Wong-wong kang nyawiji karo donya iku nampani cetakan kadonyan lan lagi nyawisake awake kanggo tandha kewan mau. Wong-wong kang ora ngendel marang awake dhewe, kang ngasorake awake ana ing ngarsané Gusti Allah lan nucèkaké nyawané lumantar mituhu marang kayekten, iku lagi nampani cetakan kaswargan lan nyawisake awake kanggo segelé Gusti Allah ana ing bathuke. Nalika dhawuh iku metu lan cap mau dipracithakaké, wataké bakal tetep resik lan tanpa cacad salawas-lawasé.” Testimonies, volume 5, 214, 216.
It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.
Ing kéné iki ana apa sing katon kaya sawijining bedaning pratélan ing Sabda kenabian kang bisa dadi sandhungan, sanadyan satemené ora prelu mangkono. Nalika Pentakosta ing jaman para murid, pekabaran kang kaparingan kakuwatan iku ora digawa marang para bangsa liya, yaiku wong-wong kang ora manut marang Injil ing mangsa angger-angger Minggu kang bakal enggal teka. Pekabaran kang kaparingan kakuwatan nalika Pentakosta iku digawa marang Israel kuna, kang sajrone telung setengah taun manèh isih ana ing wektu pacoban pungkasané.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Pitung puluh minggu wis katetepake tumrap ummatmu lan tumrap kutha sucimu, kanggo ngrampungake panerak, lan ngentasake dosa-dosa, lan ngadani pangruwating kaluputan, lan nglebetake kabeneran langgeng, lan nyelakake wahyu lan pameca, lan njebadi Kang Mahasuci. Daniel 9:24.
The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.
Piwulang kang kasengkuyung kuwasa ing Pentakosta iku durung kabekta marang wong-wong kang ora mituhu marang Injil nganti Stefanus dibenturi watu ing taun 34. Sadulur White asring nandhesake prakara iki.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Banjur, pangandikané malaékat, ‘Panjenengané bakal netepaké prajanjian karo wong akèh sajroning sawektu saminggu [pitung taun].’ Sajroning pitung taun sawisé Sang Juru Slamet miwiti paladosan-É, Injil kudu diwartakaké mliginé marang wong-wong Yahudi; telung taun setengah déning Kristus piyambak; lan sawisé iku déning para rasul. ‘Ing satengahing minggu iku Panjenengané bakal ndadèkaké kurban lan pisungsung mandheg.’ Daniel 9:27. Ing mangsa semi taun A. D. 31, Kristus, kurban sejati iku, kaunjukaké ana ing Kalvari. Banjur geber Pedaleman Suci suwèk dadi loro, minangka pratandha yèn kasucèn lan makna paladosan kurban wis sirna. Wektuné wis teka supaya kurban lan pisungsung kadonyan iku mandheg.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Satunggal minggu—pitung taun—mungkasi ing A. D. 34. Banjur lumantar panggebug watu marang Stefanus, wong-wong Yahudi pungkasane nyegel panampiké marang Injil; para sakabat, sing kabuyar menyang mancanegara déning panganiaya, ‘lunga menyang endi-endi martakaké pangandika’ (Kisah Para Rasul 8:4); lan ora suwé sawisé kuwi, Saulus, sang panyiksa, kapitulungan mratobat, lan dados Paulus, rasul tumrap bangsa-bangsa liya.” The Desire of Ages, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Piwulang kang diparingi kakuwatan ing dina Pentakosta, sèket dina sawisé wunguné Sang Kristus, selaras karo angger-angger Minggu nalika Injil nimbali wedhus-wedhus liyané kagungané Kristus supaya metu saka Babil, nanging dudu nganti telung taun setengah sawisé salib wong-wong Yahudi “ngesahaké penampikané marang Injil,” lan banjur piwulang iku tumuju marang para bangsa liya, yaiku wong-wong kang nalika iku ora manut marang Injil. Kaya-kaya ana tetentangan kang saya cetha déning pamastèkaké yèn ing taun 34 Masehi wong-wong Yahudi ngesahaké penampikané marang Injil, awit Sister White ngandika liya.
“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.
“Awit kabèh tatanan ritual mau minangka pralambang tumrap Sang Kristus, mula tanpa Panjenengané tatanan iku ora ana regané. Nalika wong-wong Yahudi ngesahaké panampikané marang Kristus kanthi masrahaké Panjenengané marang pati, wong-wong mau nolak samubarang kabèh sing maringi teges marang padalemané Allah lan sakèhé pangibadahé. Kasucèné wis sirna. Iku wis katetepaké tumuju marang karusakan. Wiwit dina iku pisungsung kurban lan pangibadah sing ana gegayutané karo iku dadi tanpa teges. Kaya déné pisungsungé Kain, iku ora ngandharaké pracaya marang Sang Juru Slamet. Kanthi matèni Kristus, satemené wong-wong Yahudi wis ngrusak padalemané dhéwé. Nalika Kristus kasalib, krobong njero ing padalemané Allah suwek dadi loro saka ndhuwur tekan ngisor, minangka pratandha yèn kurban gedhé kang pungkasan wis katindakaké, lan yèn tatanan pisungsung kurban wis tekan pungkasané kanggo ing salawas-lawasé.” The Desire of Ages, 165.
Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.
Apa wong-wong Yahudi ngesahaké panampikané marang Injil nalika watu-watané Stefanus, apa nalika salibé Kristus? Prabédan sing kaya-kaya saling bertentangan iki ana gandhèngané karo sing kaya-kaya bertentangan ing ngenali kawujudané pangwasané Gusti Allah ing Pentakosta karo angger-angger Minggu sing bakal enggal teka.
We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.
Kula gadhah ancas badhé ngresiki pratentangan ingkang katingal punika wonten ing artikel salajengipun, nanging kula kepéngin ngélingaké kita bilih ancas saking tetimbangan punika piyambak adhedhasar kasunyatan ingkang dipunmangertosi déning para nabi, bilih umat Laodikia kagunganipun Gusti Allah ing dinten-dinten pungkasan boten mangertos pangadilan. Kita sampun ngginakaken wekdal kanggé nyemak malih manéka warna mangsa saha ancas pangadilan supados cetha kados pundi pangadilan panyelidikan lan pangadilan eksekutif kalih-kalihipun pepanggihan wonten ing hukum Minggu ingkang badhé enggal rawuh. Supados saged mirsani wahyu ingkang gegandhengan kaliyan pratentangan-pratentangan ingkang katingal ingkang nembe kemawon kita aturaken, unsur-unsur punika kedah dipuntinjau malih.
We will continue this study in the next article.
Kita badhé nglajengaken panaliten punika wonten ing artikel salajengipun.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Para Katulik Roma ngakoni yèn owah-owahan dina Sabat iku ditindakaké déning gréjané, lan owah-owahan iki dhéwé padha dipacak minangka bukti saka wewenang luhur gréja. Wong-wong mau nyatakaké yèn kanthi ngreksa dina kapisan ing minggu minangka Sabat, para Protestan sajatiné ngakoni kakuwasané kanggo netepaké pranatan ing prakara-prakara ilahi. Gréja Roma durung tau nyélaki tuntutané marang kaluputan; lan nalika donya lan gréja-gréja Protestan nampa Sabat palsu sing digawé déning gréja iku, déné padha nampik Sabaté Yéhuwah, sajatiné padha ngakoni tuntutan iku. Wong-wong mau bisa waé nyebut wewenang kanggo owah-owahan iki, nanging sesaté panalarané gampang katitik. Wong papis cukup landhep kanggo weruh yèn para Protestan lagi ngapusi awaké dhéwé, kanthi sengaja meremaké mripat marang kasunyatan kang ana ing prakara iki. Nalika pranatan dina Minggu saya olèh pambyantu, dhèwèké bungah, kanthi rumangsa yakin yèn pungkasane bab iku bakal nggawa saindenging jagad Protestan ana ing sangisoré panji-panji Roma.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Pangowahan dina Sabat iku minangka tandha utawa cap wewenangé gréja Roma. Wong-wong kang, sawisé mangertèni tuntutaning pepakon kaping papat, milih netepi sabat palsu minangka gantiné Sabat kang sejati, kanthi mangkono padha maringaké pakurmatan marang kakuwatan kang mung déning kuwi waé prakara iku diprentahaké. Caping kéwan iku yaiku Sabat kepausan, kang wis ditampa déning donya minangka gantiné dina kang wis katetepaké déning Allah.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Nanging wektu kanggo nampa tandha kewan galak, kaya dene wis katetepake ana ing ramalan, durung tekan. Wektu panggodhane durung teka. Ana wong-wong Kristen sejati ana ing saben pasamuwan, kalebu uga ing pasamuwan Katulik Roma. Ora ana siji waé sing katamtokake paukuman sadurunge wong-wong mau nampa pepadhang lan weruh kewajibaning pepakon kaping papat. Nanging nalika dhawuh bakal metu kanggo ngetrapake dina Sabat palsu, lan nalika bengoking swara sora saka malaekat katelu bakal ngélingake manungsa supaya aja nyembah kewan galak lan recané, garis pamisah antarané kang palsu lan kang sejati bakal katarik kanthi cetha. Banjur wong-wong sing isih tetep nerak bakal nampa tandha kewan galak ana ing bathuke utawa ana ing tangane.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Kanthi tindak kang cepet kita saya nyedhaki mangsa iki. Nalika gréja-gréja Protestan bakal manunggal karo kakuwatan sekuler kanggo nyengkuyung agama palsu, kang tumrap nentang iku para leluhuré biyèn nandhang panganiaya kang paling sengit, nalika semana Sabat kapapalen bakal dileksanakaké lumantar panguwasa gabungan gréja lan nagara. Bakal ana murtad nasional, kang bakal mungkasi mung ana ing karusakan nasional.” Bible Training School, February 2, 1913.