When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Nalika Gusti Yesus mbikak sawijining kayektèn kenabian, Panjenengané katuduhaké minangka Singa saka taler Yehuda, lan ing Kaisaréa Filipi, Singa saka taler Yehuda wiwit mbikak, “bilih Panjenenganipun kedah tindak dhateng Yerusalem, lan nandhang kathah prakawis saking para pinituwa lan para imam agung tuwin para ahli Torèt, lan dipunpejahi, sarta kawungokaké malih ing dinten kaping tiga.” Kayektèn-kayektèn punika selaras kaliyan pawartos ingkang Panjenengané bukak ing wiwitaning wekdal pamegelan tumrap satus patang puluh sekawan ewu, lajeng malih ing wekasaning mangsa ingkang sami punika piyambak. Kayektèn-kayektèn punika selaras kaliyan pawartos ingkang katuduhakaké wonten ing ayat tigang welas dumugi limalas saking Daniel pasal sewelas.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Nalika Panjenengané mbikak segel kayektèn iku marang satus patang puluh papat ewu, Panjenengané nindakaké iku lumantar metodhologi garis tumrap garis, awit ana ing kono “kunci-kunci” Kratoning Allah katemu. Kayektèn-kayektèn iku kudu dipangan, awit iku kunci-kunci Kratoning Allah, lan Kratoning Allah iku kudu ana ing sajroning umaté.

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

Lan nalika Panjenengane katakoni déning wong-wong Farisi bab kapan Kratoning Allah bakal rawuh, Panjenengane mangsuli marang wong-wong mau, pangandikaning Panjenengane: Kratoning Allah iku ora rawuh kanthi pratandha kang bisa diamati; lan wong-wong ora bakal kandha, Lah, ana ing kéné! utawa, lah, ana ing kana! awit, lah, Kratoning Allah iku ana ing antaramu. Lukas 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth” must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Para dhemit padha pracaya, nanging padha gumeter, awit ora cukup mung pracaya; “bebener” iku kudu dadi pérangan saka awakmu, kaya pangan jasmani sing dipangan. Ing sajarah ayat telulas nganti limalas, Singa saka taler Yehuda mbikak meterai bebener-bebener kang ana gandhèng cenenge karo undhang-undhang Minggu sing enggal bakal teka, lan bebener-bebener mau nyithak segel ana ing bathuk para prawan wicaksana, sadurungé krisis kang bakal rawuh. Singa saka taler Yehuda temenan pirsa sakabèhé paseksèn Matius pasal nembelas, lan rawuhipun ing Kaisaréa Filipi cocog karo paseksèné Daniel ngenani Panium, lan Panjenengané pirsa yèn ayang-ayanging salib, kang ana ing sangisoré Panjenengané lan murid-Nya nalika padha ngadeg ing Kaisaréa Filipi, nggambaraké ayang-ayanging undhang-undhang Minggu kang bakal teka ing sajarah umat-Nya ing dina wekasan.

From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

Wiwit nalika iku Gusti Yesus wiwit nedahaké marang para sakabate, yèn Panjenengané kudu tindak menyang Yérusalèm lan nandhang akèh prakara saka para pinituwa, para imam kepala, lan para ahli Toret, sarta dipatèni, lan ing dina katelu ditangèkaké manèh. Banjur Pétrus ngajak Panjenengané nyingkir lan wiwit negur Panjenengané, pangucapé, “Mugi prakara punika adoh saking Paduka, Gusti; punika boten badhé kalampahan dhateng Paduka.” Nanging Panjenengané tumenga lan ngandika marang Pétrus, “Mundhura ana ing wingking-Ku, Iblis! Kowé dadi sandhungan tumrap Aku, awit pikiranmu iku dudu marang prakara-prakara kang saka Allah, nanging marang kang saka manungsa.” Banjur Gusti Yesus ngandika marang para sakabate, “Yèn ana wong gelem ndhèrèk Aku, wong iku kudu nyélaki awaké dhéwé, ngangkat salibé, lan ndhèrèk Aku. Awit sapa waé kang arep nylametaké nyawané bakal kelangan iku; nanging sapa waé kang kelangan nyawané marga saka Aku, bakal nemu iku. Awit apa bathiné tumrap manungsa, manawa dhèwèké oleh jagad kabèh, nanging kelangan nyawané dhéwé? Utawa apa kang bakal diparingaké manungsa minangka gantiné nyawané? Awit Putraning Manungsa bakal rawuh ana ing kamulyaning Ramané bebarengan karo para malaékaté; lan nalika iku Panjenengané bakal males marang saben wong miturut panggawéné. Satemené Aku pitutur marang kowé, ana sawatara wong kang ngadeg ana ing kéné iki, kang ora bakal ngrasakaké pati sadurungé padha weruh Putraning Manungsa rawuh ana ing Kratoné.” Matius 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Ingkang kapisan, lan mila miturut paugeran panyebatan kapisan, prakawis ingkang paling wigati ingkang dipunandharaken déning Gusti Yésus dhateng para sakabatipun bab sangsaraing salib, inggih punika bilih para sakabat kedah mikul salibipun piyambak, manawi milih ndhèrèk Panjenenganipun. Sadèrèk Putih kanthi cetha nyariosaken bilih salib punika ugi kuk. Kuk lan salib punika pralambang saking karsanipun pribadi manungsa, lan sadaya punika gumantung dhateng pangginakakening karsa kanthi leres. Kakiyatan ingkang nyangga padalemanipun Allah punika Anak Domba ingkang sampun kaéwèhaken lan kasalib ing satunggaling “pilar”. Anak Domba ingkang kaéwèhaken punika nglambangaken panyalibaning sipat daging ingkang asor, lan “pilar” ingkang dados papan nggantung daging ingkang sampun pejah punika karsa. Kristus maringi tuladha kados pundi cara ngalahaken kanthi tansah njagi karsanipun tetep sumarah dhateng karsanipun Sang Rama; lan awit saking ngrampungaken pakaryan punika, Panjenenganipun lenggah ing dhampar bebarengan kaliyan Sang Rama. Pralambang saking kamenangan punika Anak Domba ingkang kaéwèhaken lan kagantung ing pilar. Kabeh kayekten punika kagandhèngaken kanthi langsung kaliyan tiyang-tiyang ingkang kaanggèn pralambang déning Pétrus.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Kanggo Philadelphia, ingkang dipunlambangaken déning kémah Exeter, dipunandika:

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Sapa kang menang bakal Dakdadèkaké tugu ing padalemané Allah-Ku, lan iya ora bakal metu manèh saka kono; lan Aku bakal nulis ana ing dhèwèké asmané Allah-Ku, lan asmané kutha Allah-Ku, yaiku Yérusalèm anyar, kang tumurun saka swarga, saka Allah-Ku; lan Aku bakal nulis ana ing dhèwèké asma-Ku kang anyar. Sapa sing duwé kuping, hendakna ngrungokaké apa kang dipangandikakaké déning Roh marang pasamuwan-pasamuwan. Wahyu 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Sapa sing menang kaya dene Sang Kristus wis menang bakal nampani jeneng anyar, kaya Simon Barjonah iya nampani, lan wong-wong mau bakal dadi sawijining pilar ana ing padalemaning Allah, kaya dene Sang Kristus iku Cempening Allah kang wus kasembelih lan kagantung ana ing sawijining pilar ing padalemaning Allah. Nalika wong-wong mau menang kaya dene Sang Kristus wis menang, wong-wong mau uga bakal lenggah ana ing dhampar ing papan-papan kaswargan, kaya dene Sang Kristus.

Unto Laodicea, represented by the Watertown tent, it is stated:

Kangge Laodikia, sing diwakili déning kémah Watertown, mangkéné pangandikané:

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

Lah, Aku ngadeg ana ing ngarep lawang lan thothok-thothok; manawa ana wong krungu swaraningSun lan mbukak lawang, Aku bakal lumebu menyang dheweke, lan nedha bebarengan karo dheweke, lan dheweke karo Aku. Sapa kang menang bakal Dakparingi lungguh bebarengan karo Aku ing dhamparingSun, padha kaya Aku uga wus menang lan lungguh bebarengan karo Ramaku ana ing dhamparé. Sapa kang nduwèni kuping, ngrungokna apa kang dingandikakaké déning Sang Roh marang pasamuwan-pasamuwan. Wahyu 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Kasunyatan kang kapisan kang diandharake Gusti Yesus marang para sakabate nalika Panjenengane wiwit nyatakake kasangsaraning salib, yaiku kasunyatan manawa manungsa kudu ngalahake kaya dene Panjenengane piyambak wus maringi tuladha anggone menang. Manungsa kudu nyalib daging bebarengan karo sakehing raos tresna lan hawa nepsune. Manawa iki katindakake, dheweke bakal kapernah ing papan-papan kaswargan.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

Sanajan kita padha wus mati ana ing dosa, Panjenengané wus nguripaké kita bebarengan karo Kristus, (marga saka sih-rahmat kowé padha wus kapitulungan rahayu;) lan wus nangèkaké kita bebarengan, sarta ndadèkaké kita lungguh bebarengan ana ing papan-papan swarga ana ing Kristus Yesus. Efesus 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Sawisé nyawisaké bebener bab panyaliban, ing pratélan gegayutan karo tanggung jawab pribadi, Sang Singa saka taler Yehuda nambahaké bebener liyané kang nyariosaké bab dina-dina wekasan.

For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

Amarga apa paédahé tumrap manungsa, manawa dhèwèké oleh kauntunganing jagad kabèh, nanging kelangan nyawané dhéwé? Utawa apa kang bakal diparingaké manungsa minangka ijolan kanggo nyawané? Amarga Putraning Manungsa bakal rawuh ana ing kamulyaning Sang Rama karo para malaékaté; lan nalika iku Panjenengané bakal males marang saben wong miturut panggawéné. Satemené Aku ngandika marang kowé, ana sawetara wong kang padha ngadeg ing kéné, sing ora bakal ngrasakaké pati, sadurungé padha weruh Putraning Manungsa rawuh ana ing Kratoné. Matius 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Nalika pawarta Bab Pamecut Wengi Dibukak Segelé déning Singa saka taler Yehuda ing mangsa pungkasaning panyegelan satus patang puluh papat ewu, bakal ana sawatara wong kang ora ngalami pati. Panjenengané banjur ngandika kanthi mligi marang satus patang puluh papat ewu, yaiku umaté ing dina pungkasan kang ora ngrasakaké pati. Mulané, nem dina sawisé rawuhipun menyang Kaisaréa Filipi, Singa saka taler Yehuda mbukak segel sawijining kayektèn kang bakal nguwataké para sakabate tumrap krisis salib kang bakal teka, nanging luwih wigati manèh, prakara iku ngandika bab hukum Minggu kang bakal enggal teka.

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

Lan sawuse nem dina, Gusti Yésus ngajak Pétrus, Yakobus, lan Yohanes, saduluré Yakobus, banjur ngeteraké wong-wong mau munggah menyang sawijining gunung kang dhuwur, piyambakan. Ana ing ngarsané wong-wong mau Panjenengané malih rupa; pasuryané sumunar kaya srengéngé, lan sandhangané dadi putih kaya pepadhang. Lah, tumuli katon marang wong-wong mau Musa lan Élias, padha rembugan karo Panjenengané. Pétrus banjur matur marang Gusti Yésus, “Gusti, prayoga sanget menawi kawula sami wonten ing ngriki; menawi Paduka kersa, kawula badhé yasa wonten ngriki tigang kémah: setunggal kanggé Paduka, setunggal kanggé Musa, lan setunggal kanggé Élias.” Nalika isih ngandika, lah, ana méga padhang nglimputi wong-wong mau; lan lah, ana swara saka ing méga iku, ngandika, “Iki Putra-Ku kang kinasih, kang ndadosaké kepareng-Ku; rungokna Panjenengané.” Bareng para sakabat padha krungu, padha sujud nganti pasuryan tumeka ing bumi, lan banget wediné. Gusti Yésus banjur sowan lan ndumuk wong-wong mau, sarta ngandika, “Tangia, aja wedi.” Bareng padha ngangkat mripaté, padha ora weruh sapa-sapa manèh kejaba mung Gusti Yésus piyambak. Nalika padha mudhun saka gunung iku, Gusti Yésus dhawuh marang wong-wong mau, pangandikané, “Aja critakna wahyu iki marang sapa waé, sadurungé Putraning Manungsa wungu manèh saka ing antarané wong mati.” Para sakabaté banjur takon marang Panjenengané, “Yagéné para ahli Torèt padha ngandika menawa Élias kudu teka dhisik?” Gusti Yésus mangsuli lan ngandika marang wong-wong mau, “Élias mesthi bakal teka dhisik lan mulihaké samubarang kabèh. Nanging Aku kandha marang kowé, Élias wis teka, nanging wong-wong padha ora wanuh marang dhèwèké, malah wis nindakaké marang dhèwèké samubarang apa waé sakarepé. Mangkono uga Putraning Manungsa bakal nandhang sangsara déning wong-wong mau.” Nalika semono para sakabat padha ngerti yèn Panjenengané ngandika marang wong-wong mau bab Yohanes Pambaptis. Matius 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

Ing pethikan punika Sanga sing saking taler Yehuda saweg mbikak kayektèn-kayektèn ingkang nyegel satunggal atus patang dasa sekawan ewu, pas sadèrèngipun pintu sih katutup, amargi “wektu wus caket.” Piyambakipun rumiyin nemtokaken sangsaraing salib, sarta nggambaraken pangalaman punika minangka bédanipun ingkang netepaken antawisipun satunggaling golongan ingkang badhé nampik migunakaken karsanipun piyambak wonten ing nyalibaken daging, lan satunggaling golongan ingkang badhé ndhèrèk tuladha Sang Kristus. Salajengipun Piyambakipun nampilaken dhateng piyambakipun bilih piyambakipun makili generasi pungkasan ing sajarah bumi, nalika badhé wonten tiyang-tiyang ingkang gesang wiwit saking wekdal pambikakan segel ingkang kalampahan tanggal 11 September 2001, ngantos dumugi rawuhipun malih.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Banjur Panjenengané maringi sesawangan ngenani kawontenan Panjenengané kang sampun kaluhuraké, lan bebarengan karo Panjenengané ana Musa lan Elia. Pesen panyegelan kang dipunbikak menika inggih punika Wahyu bab Gusti Yesus Kristus, ingkang kagandhèng kaliyan Musa lan Elia, lan pesen punika wiwit kabikak ing wulan Juli 2023, nalika kalih seksi ing Wahyu pasal sewelas, ingkang inggih punika Musa lan Elia, dipuntegakaké, larik ing nginggil larik, dados pralambang-pralambang ingkang makili panyegelan saking satus patang puluh papat èwu. Nalika tigang murid punika mirsani sesawangan wau lan mireng swaraning Allah, “wong-wong mau banjur sujud tumungkul kanthi rai tumungkul ing lemah, lan padha banget wedi. Lan Gusti Yesus banjur marani lan ndemèk wong-wong mau, sarta ngandika, Ngadega, lan aja wedi.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Wahyu kang dipirsani déning telu murid iku nggambarake wahyu kamulyaning Kristus ing dina-dina wekasan, mula iku uga wahyu kang padha karo kang dipirsani déning Daniel ing bab sepuluh.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

Lan aku, Daniel piyambakan, kang nyumurupi wahyu iku; awit para wong kang ana bebarengan karo aku ora nyumurupi wahyu iku; nanging ana gonjing kang gedhé tumiba marang wong-wong mau, nganti padha mlayu ndhelik. Mulane aku katinggal piyambakan, lan nyumurupi wahyu gedhé iki, lan ora ana kekuwatan kang kari ana ing aku; awit kaéndahanku malih dadi rusak ana ing njero aku, lan aku ora nyisakké kekuwatan babar pisan. Nanging aku krungu swaraning pangandikané; lan nalika aku krungu swaraning pangandikané, aku banjur katemplung ing turu kang jero kanthi rai tumelungkur, lan rai tumuju ing lemah. Lah, ana tangan kang ndemèk aku, kang ngangkat aku nganti aku sumandhing ing dhengkulku lan ing tlapak tanganku. Panjenengané banjur ngandika marang aku, Hé Daniel, wong kang banget katresnan, ngertia tembung-tembung kang dakucapaké marang kowé, lan ngadega jejeg: amarga saiki aku diutus marang kowé. Lan nalika Panjenengané ngandika mangkono marang aku, aku ngadeg kanthi gemeter. Panjenengané banjur ngandika marang aku, Aja wedi, Daniel; awit wiwit dina kapisan nalika kowé netepaké atimu kanggo mangertèni lan ngasoraké awakmu ana ing ngarsané Gusti Allahmu, tembungmu wus kaprungu, lan aku teka marga saka tembungmu. Daniel 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Wahyu bab kaowahan rupa ing Matius bab pitulas iku yaiku wahyu kaya pangilon ing Daniel bab sepuluh, kang dumadi nalika balung-balung garing sing mati ing Yehezkiel diuripaké manèh. Wahyu iku, bebarengan karo pesen sing kagandhèng karo iku, ngetokaké loro golongan panyembah, siji ana ing kémah Exeter, lan sijiné ana ing kémah Watertown, yaiku pasamuwan para panyendha miturut Yeremia, lan papan pangibadaning Iblis miturut Yokanan. Kaya déné pangaribawané wahyu iku ing paseksèné Daniel, mangkono uga, “nalika para murid krungu iku, padha sujud tumungkul kanthi rai tumungkul ing lemah, lan padha banget wediné. Nanging Gusti Yésus banjur marani lan ndemèk wong-wong mau, sarta ngandika, Tangia, lan aja padha wedi.” Wahyu iku bisa dirungu lan bisa dideleng ing kaloro kahanan mau, lan ngasilaké rasa wedi, ing kaloro tuladha mau. Sawijining “demekan” diperlokaké kanggo ngiyataké ing kaloro paseksèn mau.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.”

Wahyu bab transfigurasi iku minangka bukti, antarané liyané, yèn Sabda Allah ora tau gagal; awit ing Matéus bab nembelas, ing ayat pungkasan, Gusti Yésus wis ngandika yèn, “Ana sawatara wong kang padha ngadeg ana ing kéné, kang ora bakal ngrasakaké pati, nganti padha weruh Putraning Manungsa rawuh ana ing Kratoné.” Transfigurasi iku minangka gambaran bab rawuhipun “Putraning Manungsa” ana ing Kratoné.

“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

“Nabi Musa ing gunung pangowahan wujud dadi seksi tumrap kamenangan Kristus atas dosa lan pati. Panjenengane nggambarake wong-wong kang bakal metu saka kubur nalika patangené wong-wong mursid. Nabi Elia, kang wis kaangkat menyang swarga tanpa ngalami pati, nggambarake wong-wong kang bakal isih urip ana ing bumi nalika rawuhé Kristus kaping pindho, lan kang bakal ‘diowahi, sajroning sakedheping mata, ing wektu pungkasan swaraning kalasangka;’ nalika ‘kang kena pati iki kudu ngagem kalanggengan,’ lan ‘kang bisa rusak iki kudu ngagem kang ora bisa rusak.’ 1 Korinta 15:51–53. Gusti Yesus kasarungi pepadhanging swarga, kaya Panjenengane bakal katon nalika rawuh ‘kaping pindho tanpa dosa tumrap kaslametan.’ Awit Panjenengane bakal rawuh ‘ing kamulyaning Rama-Nipun kalawan para malaekat suci.’ Ibrani 9:28; Markus 8:38. Saiki janji Sang Juru Wilujeng marang para sakabat wus kalakon. Ing gunung iku karaton kamulyan ing tembé kaweca kanthi gambaran cilik,—Kristus Sang Raja, Musa minangka pralambang para suci kang wus kawungokaké, lan Elia minangka pralambang wong-wong kang kaangkat.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Kayektèn panyegelan nyakup sawijining pangenalan manawa satus patang puluh papat éwu iku wong-wong kang dipralambangaké ana ing Wahyu pasal pitu, kang ora mati, lan dipralambangaké déning Éliah; lan manawa wong akèh kang gedhé ana ing Wahyu pasal pitu iku wong-wong kang dipralambangaké déning Musa, kang temtu mati. Golongan kang siji katimbalan ing swara kapisan saka Wahyu pasal wolulas, lan golongan liyané katimbalan ing swara kapindho saka Wahyu pasal wolulas.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Sasampunipun pangeslat punika, Gusti Yesus maringi piwulang malih dhateng para sakabat nalika Panjenenganipun ngandika, “Aja nyaritakna wahyu iki marang sapa waé, nganti Putraning Manungsa wus wungu manèh saka ing antarane wong mati.” Wahyu bab owahing sarira mulya punika, inggih punika wahyu bab pangilon, lan wahyunipun Yesaya ing pasal nem, lan wahyunipun Paulus nalika wonten ing langit kaping tiga, lan wahyunipun Yehezkiel bab rodha ing sajroning rodha, kapêthuk lan kasêgel déning Sang Singa saking taler Yehuda, nganti sasampunipun wungunipun Sang Kristus.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Wunguné Kristus nglambangaké wunguné loro seksi sing ana bebarengan karo Kristus ing wahyu iku dhéwé, lan wong-wong mau bakal ditangèkaké ing Juli 2023. Ing wektu iku, pekabaran panyegelan bakal kabukak segelé marang loro seksi ing Wahyu sewelas lan marang loro golongan wong setya, lan bakal diselehaké ing konteks wahyu pangilon ngenani kamulyaning Kristus ing pungkasaning jagad.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Pawarta babagan pematerèn iku uga bakal katata ana ing sajroning konteks telung ayat kapisan saka Wahyu pasal siji, ing ngendi ranté komunikasi, kang nggambarake sesambungan antarane kaallahan lan kamanungsan, dipratelakake sajroning proses sethithik mbaka sethithik bab carane pawarta pematerèn iku dipasrahake marang wong-wong kang dadi calon supaya kaétang ana ing antarané wong satus patang puluh papat èwu.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the divine Father, to the divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Proses langkah demi langkah iku asalé saka Sang Rama, tumuju marang Sang Putra, marang malaekat Gabrièl, marang Yohanes, lan marang pasamuwan-pasamuwan. Saka Sang Rama ilahi, marang Sang Putra kang ilahi lan manungsa, marang sawijining titah kang ora tau tiba ing dosa (Gabrièl), marang sawijining titah kang wus tiba ing dosa (Yohanes), tumuju marang pasamuwan-pasamuwan kang ana ing Asia (yaiku donya.) Lima langkah iki kasebut kanthi cetha ing panyebutan kapisan bab Wahyu Yesus Kristus, lan nyélaki salah siji waé saka langkah-langkah iku padha karo nyélaki kabèh.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Selaras karo wahyu mau, para sakabat banjur nyuwun marang Gusti Yesus, “Mulané para ahli Torèt padha ngandika yèn Élias kudu teka dhisik?” Gusti Yesus banjur mangsuli lan ngandika marang wong-wong mau, “Élias temenan bakal teka dhisik lan mulihaké samubarang kabèh. Nanging Aku pitutur marang kowé: Élias wis teka, nanging wong-wong iku ora wanuh marang dhèwèké, malah wis nglakoni marang dhèwèké sakarepé dhéwé. Mangkono uga Putraning Manungsa bakal nandhang sangsara marga saka wong-wong iku.” Banjur para sakabat padha mangerti yèn Panjenengané ngandika marang wong-wong mau bab Yohanes Pambaptis.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third Woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Peranan kenabian Yohanes Pembaptis lan Yohanes Sang Panyerat Wahyu iku minangka sawijining unsur saka pekabaran pemeteraian, lan wong-wong ing kémah Watertown sing milih nglirwakaké pekabaran Samuel Snow, nggambarake wong-wong sing ora gelem ngakoni yèn Gusti milih para wong sing dipilih déning Panjenengané piyambak. Swara sing kapilih ing taun 1989, sing sapisanan nerbitaké pekabarané rong atus rong puluh taun sawisé 1776, yaiku ing taun 1996, sing dadi juru jaga sing ngenali yèn Bilai katelu wis rawuh ing tanggal 11 September 2001, sing ngaturaké pekabaran dosa tanggal 18 Juli 2020, iku kalebu bagéan saka pekabaran pemeteraian, lan peranané digambarake déning Yohanes Pembaptis.

We shall continue this study in the next article.

Panaliten iki bakal kita terusake ing artikel sabanjuré.

“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

“Aku nyumurupi sapérangan golongan kang ngadeg kanthi kajaga becik lan jejeg mantep, ora maringi papan marang wong-wong kang arep ngoyak-ngoyak lan ngoncang iman kang wis katetepaké ana ing badaning pasamuwan. Gusti Allah nyawang marang wong-wong mau kanthi kasenengan. Aku diparingi pitedah bab telung undhak-undhakan—pekabaraning malaékat kapisan, kapindho, lan katelu. Malaékat kang ndhereki aku ngandika, ‘Bilai tumrap sapa waé kang bakal nggeser sak bongkah utawa ngobahaké sak peniti saka pekabaran-pekabaran iki. Pangerten kang sejati bab pekabaran-pekabaran iki iku wigati tumraping urip. Nasibing jiwa-jiwa gumantung marang carané pekabaran-pekabaran iki ditampani.’ Aku banjur digawa mudhun manèh ngliwati pekabaran-pekabaran iki, lan nyumurupi sepira larangé umating Allah wis nebus pangalamané. Iku wis kaasilaké lumantar sangsara kang akèh lan peperangan kang abot. Gusti Allah wis nuntun wong-wong mau selangkah demi selangkah, nganti Panjenengané mapanaké wong-wong mau ana ing sawijining landhesan kang kukuh lan ora kena digeser. Aku nyumurupi sawatara wong nyedhaki landhesan iku lan nliti dhasaré. Ana kang kanthi kabungahan enggal lumangkah munggah ing kono. Wong liya wiwit golèk-cacat marang dhasar iku. Wong-wong mau kepéngin supaya dianakaké pambenahan, lan manawa mangkono landhesan iku bakal luwih sampurna, sarta umat iku bakal luwih bungah. Ana uga sawatara wong mudhun saka landhesan iku kanggo nliti, banjur mratélakaké yèn landhesan iku dipasang kliru. Nanging aku nyumurupi yèn meh kabèh tetep jejeg ana ing landhesan iku lan ngélikaké wong-wong kang wis mudhun saka kono supaya mandheg anggoné nggrundel; awit Gusti Allah iku Sang Juru Bangun, lan wong-wong mau lagi nglawan Panjenengané. Wong-wong mau nyritakaké manèh pakaryan Gusti Allah kang nggumunaké, kang wis nuntun wong-wong mau tekan landhesan kang mantep iku, lan kanthi sarujuk padha ngangkat mripaté menyang swarga lan kanthi swara sora ngluhuraké Gusti Allah. Iki nggegèraké sawatara saka wong-wong kang biyèn sambat lan ninggalaké landhesan iku, lan wong-wong mau kanthi praupraun andhap-asor banjur lumangkah munggah manèh ana ing kono.”

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Aku katuntun bali marang pangwartan bab rawuhipun Kristus ingkang kapisan. Yokanan kautus wonten ing roh lan kasektenipun Éliah kanggé nyawisaken margi tumrapipun Gusti Yesus. Wong-wong ingkang nampik paseksènipun Yokanan boten pikantuk paédah saking piwulangipun Yesus. Panolakanipun dhateng pekabaran ingkang mratelakaken sadèrèngipun rawuhipun ndadosaken wong-wong punika wonten ing papan ing ngendi piyambakipun boten sagêd kanthi gampil nampi bukti ingkang paling kiyat bilih Panjenenganipun punika Sang Mésias. Sétan nuntun wong-wong ingkang nampik pekabaranipun Yokanan supados tumindak saya adoh malih, inggih punika nampik lan nyalib Kristus. Kanthi mekaten, piyambakipun nglebetaken dhirinipun piyambak ing papan ing ngendi boten saged nampi berkah ing dinten Pentekosta, ingkang kedahipun ngajar wong-wong punika margi mlebet ing papan suci swarga. Koyaké kelambu Padaleman Suci kabêlak dados pratandha bilih kurban-kurban lan pranatan-pranatan Yahudi boten badhé ditampi malih. Kurban Ageng sampun kaunjukaken lan sampun katampi, lan Roh Suci ingkang tumurun ing dinten Pentekosta nuntun manahipun para sakabat saking papan suci ing bumi dhateng papan suci ing swarga, ing pundi Yesus sampun mlebet kanthi rahipun piyambak, kanggé nyirnakaken dhateng para sakabatipun kauntungan saking panebusanipun. Nanging tiyang-tiyang Yahudi katilar wonten ing pepeteng satunggalipun. Piyambakipun kecalan sadaya pepadhang ingkang sageda dipun gadhahi ngenani rancangan kaslametan, lan taksih pitados dhateng kurban-kurban lan pisungsungipun ingkang tanpa guna. Papan suci ing swarga sampun nggentosi papan suci ing bumi, nanging piyambakipun boten mangertos bab owah-owahan punika. Mila, piyambakipun boten saged pikantuk paédah saking pangantaranipun Kristus wonten ing papan suci.”

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

“Akeh wong nyawang kanthi giris marang lakuning bangsa Yahudi ing anggone nulak lan nyalib Kristus; lan nalika padha maca sajarah panganiaya kang ngisin-isini marang Panjenengane, padha ngira yen padha tresna marang Panjenengane, lan mesthi ora bakal nyelaki Panjenengane kaya dene Pétrus, utawa nyalib Panjenengane kaya dene wong-wong Yahudi. Nanging Gusti Allah, kang mirsa ati sakèhé wong, wis nglantaraké katresnan marang Yésus kang padha ngakoni dirasakaké iku tumeka ing pacoban. Kabèh swarga mirsani kanthi kapentingan kang sajero-jeroé bab carané pawartané malaekat kang kapisan ditampani. Nanging akèh wong kang ngakoni tresna marang Yésus, lan kang ngluh nalika maca crita bab salib, malah ngguyu lan ngremehaké kabar kabungahan bab rawuhipun. Tinimbang nampani pawarta iku kanthi kabungahan, padha mratélakaké yèn iku mung kasasar. Padha sengit marang wong-wong kang tresna marang rawuhipun lan nundhung wong-wong mau metu saka gréja-gréja. Wong-wong kang nolak pawarta kang kapisan ora bisa olèh paédah saka kang kapindho; mangkono uga padha ora olèh paédah saka panguwuh tengah wengi, kang mesthiné nyawisaké wong-wong mau supaya lumebu bebarengan karo Yésus lumantar pracaya menyang papan kang Mahasuci ana ing pasucèn swarga. Lan déné padha nolak kaloro pawarta sadurungé iku, padha wis nganti mangkono petenging pangertèné, nganti ora bisa ndeleng pepadhang ana ing pawartané malaekat kang katelu, kang nuduhaké dalan mlebu menyang papan kang Mahasuci. Aku weruh yèn kaya wong-wong Yahudi nyalib Yésus, mangkono uga gréja-gréja nominal wis nyalib pawarta-pawarta iki, mulané padha ora duwe kawruh bab dalan menyang papan kang Mahasuci, lan padha ora bisa olèh paédah saka pangantara-Né Yésus ana ing kono. Kaya wong-wong Yahudi, kang nyaosaké kurban-kurbané kang tanpa guna, padha uga nyaosaké pandonga-pandongane kang tanpa guna marang kamar pasucèn kang wis ditilar déning Yésus; lan Sétan, seneng marang pangapusan iku, njupuk sipat agami, lan nuntun pikirané wong-wong kang ngakoni dadi Kristen iki marang awake dhéwé, kanthi nyambut gawé nganggo kakuwatané, pratandha-pratandhané, lan kaélokan-kaélokan gorohé, supaya ngiket wong-wong mau ana ing jeraté. Sawetara diapusi kanthi cara siji, lan sawatara liyané kanthi cara liyané. Dhèwèké wis nyawisaké manéka warna kasasar kanggo mengaruhi manéka warna pikiran. Sawetara nyawang kanthi giris marang siji pangapusan, nanging kanthi gampang nampani kang liyané. Sétan ngapusi sawetara wong lumantar Spiritualisme. Dhèwèké uga teka kaya malaekat pepadhang lan nyebaraké pangaribawané ing saindhenging nagara lumantar reformasi-reformasi palsu. Gréja-gréja padha gumunggung lan nganggep yèn Gusti Allah lagi makarya kanthi nggumunaké kanggo wong-wong mau, déné satemené iku pakaryané roh liyané. Kagalakan iku bakal sirna lan ninggalaké donya lan gréja ana ing kaanan kang luwih ala tinimbang sadurungé.

“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

“Aku weruh manawa Gusti Allah kagungan para putra ingkang tulus ing antawisipun para Adventis nominal lan gréja-gréja ingkang sampun tiba, lan sadèrèngipun pageblug-pageblug badhé kawejangaken, para pandhita lan umat badhé dipun-timbali medal saking gréja-gréja punika lan badhé kanthi bingah nampi kayektèn. Iblis mangertos bab punika; lan sadèrèngipun panguwuh banter saking malaékat kaping tiga kaparingaken, piyambakipun nuwuhaken gegap-gempita wonten ing badan-badan agami punika, supados para ingkang sampun nampik kayektèn saged nganggep bilih Gusti Allah wonten bebarengan kaliyan piyambakipun. Piyambakipun ngarep-arep ngapusi para ingkang tulus lan nuntun piyambakipun supados ngira bilih Gusti Allah taksih tumindak kanggé gréja-gréja punika. Nanging pepadhang badhé sumunar, lan sedaya tiyang ingkang tulus badhé nilar gréja-gréja ingkang sampun tiba, lan ngadeg bebarengan kaliyan para sisahipun.” Early Writings, 258–261.