In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”
Ing artikel kaping rong puluh loro aku nulis, “Banjur ing pasal sewelas, silsilah umat pilihan dipratandhani déning sepuluh jeneng wiwit saka Sem nganti Abram. Pasal sewelas iku crita menara Babel, nanging uga silsilah umat pilihan, kaya sing dipratandhani déning Abraham. Pasal sewelas nglairaké pangandikan bab sawijining umat pilihan kang bakal lumebu ing prejanjian rangkep telu karo Gusti Allah. Langkah katelu lan kang pungkasan yaiku kurbaning Ishak ing pasal rong puluh loro. Pasal ‘sewelas’ iku wiwitan alfa lan pasal ‘rong puluh loro’ iku pungkasan omega. Iman kang dibutuhaké kanggo ngrungokaké swarané Gusti Allah ana ing tegesé jeneng-jeneng, ora béda karo iman kang dibutuhaké kanggo ngrungokaké swarané ana ing panomeraning Pangandikané.”
Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.
Bab sewelas ngaturake prejanjiané Kain lan prejanjiané Habel. Sajroning taun-taun kepungkur, kita wis bola-bali nedahaké yèn ciri-ciri kenabian saka menara Babel nggambaraké sawijining prejanjian palsu. Sawisé banjir, ana owah-owahan jaman piwulang saka ibadah ana ing gapurané Éden sadurungé banjir, lan sawisé banjir, ibadah kudu dilakoni ana ing mesbèh. Mesbèh iku nduwèni sarat-sarat tartamtu miturut Kitab Suci. Mesbèh iku kudu diadegaké saka watu alamiah, tanpa ana pangrabas utawa pahat tangan manungsa tumrap watu iku. Mesbèh iku kudu awujud watu numpuk ing dhuwuré watu, tanpa adonan semèn.
The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.
Tujuan menara iku yaiku supaya para pengikuté Nimrod gawé jeneng kanggo awaké dhéwé, kang nglambangaké watak. Ing menara iku kita nyumurupi manungsa nyoba nylametaké awaké dhéwé, lan ngluhuraké awaké dhéwé minangka para allahing swarga. Menara iku minangka pralambang sawijining gréja sing nganggep yèn bisa nylametaké awaké dhéwé, lan nganggep yèn gréja iku kudu diluhuraké, kaya déné sepuluh raja nindakaké ing Psalm 83, nalika padha ngluhuraké sirah kapausan ing pakempalan duraka ing ramalan Kitab Suci, kang kelakon ing wektu hukum Minggu.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.
Kidung utawa Mazmuré Asaf. Dhuh Allah, sampun meneng; sampun ngasta katentreman Panjenengan, lan sampun meneng waé, dhuh Allah. Amarga lah, para satru Paduka padha gawe kagaduhan, lan wong-wong kang sengit marang Paduka padha ngunggahaké sirah. Jabur 83:1, 2.
The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?
Jagad nembé waé katumpes déning banjiré Nuh, lan sebabipun Gusti Allah nandhai pungkasaning mangsa sih-rahmat tumrap jagad sadurungé banjir iku yaiku amarga pikirane manungsa saya dadi ala tanpa pedhot. Kitab Suci ngandharaké bab kauningan manéka warna cara, salah sijiné yaiku ndeleng “mripat marang mripat.” Apa wong loro bisa lumaku bebarengan, kajaba manawa padha sarujuk?
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.
Saiki aku nyuwun tenan marang kowe, para sadulur, marga saka asmane Gusti kita Yesus Kristus, supaya kowe kabeh ngucapaké prakara kang padha, lan aja ana pasulayan ana ing antaramu; nanging supaya kowe kasampurnakaké dadi siji sajroning pikiran kang padha lan sajroning pangrasa kang padha. 1 Korinta 1:10.
When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.
Nalika Gusti Allah mbingungaké basa ana ing paukuman tumrap karajané Nimrod, prakara iku negesaké yèn sadurungé pambingungan mau, wong-wong kabèh padha ana ing kasawijèn, lan mulané wataké kabèh padha siji; lan watak iku yaiku sawijining agami kang dhasaré pakaryan manungsa—béda karo wong-wong ing bab kang padha iku uga sing dilambangaké déning Abraham. Sem ana minangka jiwa kang setya ing jamané Nimrod. Para sejarawan nuding Sem minangka wong sing matèni Nimrod, sang pambrontak gagah prakosa ana ing ngarsané Pangéran. Inti prakara iki tetep jejeg tanpa gagasan para sejarawan mau, awit Sem iku wong prejanjian, kang nglacak getihé marang Nuh, wong prejanjian, kang nglacak getihé bali marang Set, wong prejanjian liyané, kang mlebu ing sajarah prejanjian kanggo nggantèni saduluré, Habel, kang uga wong prejanjian lan turunan langsung saka Adam.
Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.
Purwaning Dumadi bab sewelas iku minangka pasulayan agung antarané Kristus lan Sétan, ing konteks prajanjianing urip lan prajanjianing pati. Nimrod nggambarake pamburu gedhé ana ing ngarsané Pangéran, awit dhèwèké nggambarake sawijining gréja kang nduwèni akèh penganut. Abram, lumantar Sem, nggambarake sawijining gréja kang mung nduwèni sathithik penganut. Sem iku wonging prajanjian nalika Nimrod lagi yasa menarané, nanging loro prajanjian ing bab sewelas iku ora digambarake déning Sem lan Nimrod, nanging déning Nimrod lan Abraham. Paulus kanthi cetha netepake paugeran kenabian iki.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
Awit Melkisedek iki, ratu ing Salem, imamé Allah Kang Mahaluhur, kang nemoni Abraham nalika bali saka nyembelèh para ratu, lan mberkahi panjenengané; marang dhèwèké uga Abraham maringi saprasepuluh saka sakehing barang; miturut tegesing jenengé dhisik iku Ratu Kaadilan, lan sawisé iku uga Ratu Salem, yaiku, Ratu Katentreman; tanpa bapa, tanpa ibu, tanpa silsilah, ora nduwèni wiwitaning dina, lan uga pungkasaning urip; nanging kapadhakaké karo Putraning Allah; tetep dadi imam ing salawas-lawasé. Saiki padha gatèkna sepira agungé wong iki, kang malah ditetepi déning patriark Abraham saprasepuluh saka barang rampasan.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
Lan satemen-temene, para kang kalebu turune Lewi, kang nampani kalenggahan imam, padha duwe pepakon supaya nampa prasepuluhan saka bangsa iku miturut Toret, yaiku saka para sadulure dhewe, sanadyan padha metu saka pinggange Abraham:
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.
Nanging dheweke kang asal-turuné ora kacacah saka antarané wong-wong mau nampani prasepuluhan saka Abraham, lan mberkahi wong kang nduwèni janji-janji iku. Lan tanpa bantahan apa waé, kang luwih asor iku diberkahi déning kang luwih luhur. Lan ing kéné wong-wong kang bakal mati nampani prasepuluhan; nanging ing kana dheweke nampani iku, yaiku Panjenengané kang kasaksènaké yèn Panjenengané urip. Lan, manawa aku kena ngucap mangkono, Lèwi uga, kang nampani prasepuluhan, wis mbayar prasepuluhan ana ing Abraham. Awit nalika Melkisedèk nepaki Abraham, Lèwi isih ana ing sajroning lambungé bapaké. Ibrani 7:1–10.
There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.
Ana akèh banget bebener saiki ing bab Melkizedek, nanging aku mung nandhesaké yèn Paulus kanthi langsung mulang yèn ciri-ciri kenabian para wong prajanjian—lan kanthi iku sing dakmaksud yaiku para priya lan wanita ing paseksèn sing kaparingaké ilham, kang paseksèn Kitab Suciné nandhai sawijining tenger dalan ing garis kenabian prajanjiané Allah karo manungsa. Paulus mulang yèn Melkizedek, sing urip sadurungé imamat Lewi ditetepaké ing Sinai, lan mulané luwih saka patang atus taun sadurungé ana imamat Lewi, wis nampa prasepuluhan saka Lewi. Supaya bisa kalebu ing imamat Lewi, wong kudu dadi wong Lewi sing bisa mbuktèkaké turun getihé saka Lewi. Melkizedek ora bisa nduduhaké yèn turuné asal saka garis Lewi, amarga nalika semana Lewi durung lair.
The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.
Garis ramalan kang nggambarake prajanjianipun Gusti Allah kaliyan Adam lan Hawa satemene punika kalih prajanjian. Ingkang kapisan punika prajanjian gesang kanthi satunggaling pacoban ingkang prasaja. Sasampunipun tiba ing dosa lan pacoban ingkang gagal punika, prajanjian salajengipun nyakup getihing cempe supados maringi sandhangan. Salajengipun wonten prajanjianipun Gusti Allah kaliyan manungsa, ingkang dipunlambangaken déning pelangi, Nuh, lan pangibadah misbyah. Salajengipun wonten Purwaning Dumadi sewelas, ing pundi prajanjianipun Gusti Allah kaliyan satunggaling umat pilihan, ingkang badhé dipunsebat Ibrani, wiwit katetepaken. Ing saben cariyos punika, para tokoh Alkitab punika priya-priya utawi wanita-wanita prajanjian.
In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.
Ing Purwaning Dumadi pasal sewelas, wiwitaning prajanjianing urip kaliyan umat pilihan dipratelakaké, lan dipratelakaké iku pas ing papan Nimrod netepaké prajanjianing pati, kaya kang dipralambangaké déning bata lan adonan semèn, kang dadi palsuning watu alam kang ora dipahat lan tanpa semèn kaya kang dipralambangaké déning mesbèh. Sister White maringi katrangan dhateng kita bilih mesbèh punika nglambangaké Kristus, mila agama Nimrod, ingkang minangka agama palsu, punika nggambaraké Kristus palsu.
And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.
Lan padha calathu siji marang sijiné, “Ayo, padha gawé bata lan padha obong nganti mateng temenan.” Lan bata iku padha dadi ganti watu kanggo wong-wong mau, lan ter padha dadi ganti spesi. Purwaning Dumadi 11:3.
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.
Lan manawa sira arep damel mezbah watu kanggo Aku, aja sira yasa iku saka watu tatahan; amarga manawa sira ngunggahake pirantimu marang iku, sira wus najisake iku. Exodus 20:25.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Kita ana ing bebaya nyampuraké kang suci lan kang lumrah. Geni suci saka Gusti Allah iku kudu digunakaké ana ing upaya kita. Misbyah kang sejati iku Kristus; geni kang sejati iku Roh Suci. Iki kang dadi ilham kita. Mung manawa Roh Suci mimpin lan nuntun sawijining wong, wong iku dadi penaséhat kang aman. Manawa kita nyingkir saka Gusti Allah lan saka para pilihané Panjenengané kanggo nyuwun pitutur ana ing misbyah-misbyah asing, kita bakal dijawab miturut pakaryan kita.” Selected Messages, buku 3, 300.
Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.
Ing antarané kayektèn-kayektèn liyané, salah siji piwulang sing dipetik kanthi profètis saka Purwaning Dumadi bab sewelas yaiku manawa bab iku makili wiwitaning sawijining garis profètis. Banjiré Nuh nandhani sawijining pamisahan profètis. Nalika Nuh metu saka pethi, ana cara pangibadah kang anyar, lan cara pangibadah iku tansah ngasilaké rong golongan wong sing padha ngabekti, kaya dene katetepaké ing sajarahé Kain lan Habel. Purwaning Dumadi bab sewelas iku sawijining jagad anyar, kanthi sajarah wiwitan kang dadi crita dhasar tumrap sajarah pungkasan, nalika umat prajanjiané Gusti Allah ing dina-dina pungkasan nimbali para buruh jam kaping sewelas metu saka Babil nalika krisis angger-angger Minggu. Nimrod iku manungsa dosa sajroning krisis angger-angger Minggu, lan Sem, yaiku Abraham, iku manungsa Allah ing krisis kang padha iku uga. Panyebaran lan kacampuran basa-basa ing Purwaning Dumadi bab sewelas wiwit ora suwé sawisé Nuh metu saka pethi. Tema saka bab sewelas yaiku loro prajanjian, lan crita iku tekan rampungané nalika langkah katelu saka prajanjian Abraham katetepaké ana ing bab rong puluh loro.
Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.
Bab sewelas iku sajarah alfa saka garis Abraham kang tumeka marang sajarah omega ing bab rong puluh loro. Crita wiwitan babagan Babelé Nimrod lan crita pungkasan babagan kurbané Ishak, loro-loroné makili paukuman pungkasan marang manungsa. Garis iku diwiwiti ing menarané Nimrod, lan ngluwihi nganti marang kurbané Ishak, lan garis iku pungkasané ngancik ing rong kurban kang kosok balèn. Kurbané Nimrod nampa paukuman eksekutif saka Gusti Allah, lan paukumané Abraham nampa berkah saka Gusti Allah. Nimrod iku alfa saka bab sewelas lan Abraham iku omega saka bab rong puluh loro. Omega iku tansah luwih gedhé, paling ora kaping rong puluh loro miturut abjad Ibrani, lan kakuwatan kang katuduhaké ing ngacoaké basa-basa lan nyebar bangsa-bangsa menyang mancanegara, adoh kaluwihané déning kakuwataning salib. Menarané Nimrod makili Menara Kembar 9/11 lan kurbané Ishak makili undhang-undhang Minggu.
The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.
Garis prajanjian karo umat pilihan diwiwiti nganggo pralambang angka sewelas lan dipungkasi nganggo pralambang angka rong puluh loro. Garis iku rampung ing panutupan mangsa pencobaan ing sajarah alfa Nimrod lan uga sajarah omega Abraham. Sajarah Nimrod lan Abraham piyambak dipaparaké ing kitab kapisan ing Kitab Suci, lan dipasang ana ing sajroning konteks nglumpukaké pecahan-pecahan sawisé karusakan Banjir Nuh sing lagi waé kelakon. Ing kitab kapisan ing Kitab Suci, gambaran bab rong prajanjian iku maringi loro seksi sing nyethakaké panutupan mangsa pencobaan ing garis wiwit pasal sewelas nganti rong puluh loro.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Sapa kang ora adil, kareben tetep ora adil; lan sapa kang najis, kareben tetep najis; lan sapa kang bener, kareben tetep bener; lan sapa kang suci, kareben tetep suci. Wahyu 22:11.
Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.
Nimrod isih tanpa adil lan najis, lan Abraham isih mursid lan suci, kaya kang katandhani ana ing alfa, yaiku Purwaning Dumadi 11–22, lan uga ana ing omega, yaiku Wahyu 22:11. Sadurunge mangsa sih-rahmat katutup, ana dhawuh ing ayat 10 supaya aja nyegel pangandikaning ramalan kitab iki. Sadurunge mangsa sih-rahmat katutup, ana ing ayat sabanjuré banget, bakal ana sawijining ramalan ing Kitab Wahyu kang kudu dibukak segelé. Rong ayat sawisé ayat sewelas, Kristus maringi kunci kanggo mbukak segel ramalan iku.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Lan Panjenengané ngandika marang aku: “Aja nyegel pangandikaning pamedhar wangsit ing kitab iki, awit wektuné wis cedhak. Wong kang ora adil, kareben tetep ora adil; lan wong kang reged, kareben tetep reged; lan wong kang bener, kareben tetep bener; lan wong kang suci, kareben tetep suci. Lan lah, Aku teka kalawan enggal; lan ganjaran-Ku ana ing Aku, kanggo maringi marang saben wong miturut apa kang wus ditindakaké.”
I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Aku iki Alfa lan Omega, wiwitan lan wekasan, kang kapisan lan kang pungkasan. Wahyu 22:10–13.
Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.
Bab rong puluh loro iku bab omega saka sakabehing Kitab Suci lan dadi kunci kanggo mbukak wangsit ing Kitab Wahyu kang kasêgel, yaiku asas kang déning Kristus diidhèntifikasi ngungkuli sakabèhing liyané ana ing bab kapisan Kitab Wahyu. Bab kapisan iku aksara kapisan saka abjad Ibrani, lan bab rong puluh loro iku kang pungkasan. Ing ayat sanga nganti sewelas bab kapisan, Yohanes ngenalaké awaké dhéwé, lan ngidhèntifikasi Kristus minangka Alfa lan Omega.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.
Aku, Yokanan, kang uga dadi sadulurmu, lan kanca sekutumu ing kasangsaran, lan ing Kraton sarta kasabarané Gusti Yesus Kristus, ana ing pulo kang aran Patmos, marga saka pangandikaning Allah, lan marga saka paseksiné Gusti Yesus Kristus. Aku kasurupan Roh ing dina Pangéran, lan krungu ana swara banter ana ing wingkingku, kaya swaraning kalasangka, kang ngandika: Aku iki Alfa lan Omega, kang wiwitan lan kang wekasan; lan: Apa kang kokdeleng, tulisen ana ing kitab, lan kirimna marang pasamuwan pitu kang ana ing Asia; marang Efesus, lan marang Smirna, lan marang Pergamus, lan marang Tiatira, lan marang Sardis, lan marang Filadelfia, lan marang Laodikia. Wahyu 1:9-11.
In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:
Ing ayat sewelas, Yohanes ana ing Patmos, nanging ing ayat rolas dhèwèké mbalik, lan wiwit saka kono tumuli ana ing papan suci swarga. Mulané, ing ayat 9/11, kita manggihaké paseksené Yohanes, kang negesaké yèn Gusti Yesus iku Alfa lan Omega, sawijining prekawis kang wis ditegesaké déning Gusti Yesus bab Sarirané piyambak ing ayat 8:
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.
Aku iki Alfa lan Omega, kang wiwitan lan kang wekasan, pangandikané Pangéran, kang ana, lan kang wus ana, lan kang bakal rawuh, Kang Mahakuwasa. Wahyu 1:8.
In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.
Ing ayat wolu, Yokanan lagi nulis apa kang dirungokaké nalika Kristus ngandika bab Diri-Né piyambak. Ing ayat sanga nganti sewelas, Yokanan kang ngandika bab dhiriné piyambak. Iku nggambarake ana loro seksi ing sewelas ayat kapisan kang negesaké Kristus minangka Alfa lan Omega. Ayat sanga nganti sewelas iku mujudaké sawijining kesatuan pamikiran dhewe. Sanadyan gegandhèngan karo kabèh pasal mau, ing ayat-ayat iki Yokanan lagi ngandika bab dhiriné piyambak, déné ing ayat papat nganti wolu, Yokanan ngandika kanggo pihak kaallahan marang pasamuwan-pasamuwan-Né. Ayat papat miwiti sawijining kesatuan pamikiran, kang rampung ana ing ayat wolu. Iki katandhani déning ciri pambukané Kristus, yaiku Panjenengané kang wis ana, kang saiki ana, lan kang bakal rawuh manèh, kang diidentifikasi ana ing ayat papat lan banjur manèh ana ing ayat wolu.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
Yokanan marang pitu pasamuwan kang ana ing Asia: Sih-rahmat lan katentreman mugi kaparingaken dhateng kowe, saka Panjenengane kang ana, lan kang wus ana, lan kang badhe rawuh; lan saka pitu Roh kang ana ing ngarsaning dhamparipun; Uga saka Gusti Yesus Kristus, kang dadi seksi kang setya, lan pambajeng miyos saka ing antarane wong mati, sarta panguwaosipun para ratu ing bumi. Kang asih marang kita, lan wus ngresiki kita saka dosa-dosa kita lumantar rahipun piyambak, Lan wus ndadosaken kita para ratu lan para imam tumrap Gusti Allah lan Rama-Nipun; mring Panjenenganipun kamulyan lan panguwaos langgeng-lawase. Amin. Lah, Panjenenganipun rawuh kaliyan méga; lan saben mripat bakal sumerep marang Panjenenganipun, uga wong-wong kang nusuk Panjenenganipun: lan sakehing taler ing bumi bakal padha nangisi Panjenenganipun. Inggih mekaten, Amin.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.
Ingsun iki Alfa lan Omega, wiwitan lan wekasan, mangkono pangandikané Pangéran, kang ana, lan kang wis ana, lan kang bakal rawuh, Kang Mahakwasa. Wahyu 1:4–8.
The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.
Telung ayat kapisan saka pasal kapisan nyawisake wahyu bab Gusti Yesus Kristus, kang kabikak sadurunge mangsa kasempatan sih-rahmat katutup, awit ayat katelu ngandika, “wektune wis cedhak.” “Wektune wis cedhak” iku pratelan kang padha persisé karo ayat kaping sepuluh saka pasal rong puluh loro, kang ngandika, “aja segelana tembung-tembung pamedhar wangsit ing kitab iki, awit wektune wis cedhak.” Pamedhar wangsit kang kabikak iku yaiku Wahyu bab Gusti Yesus Kristus.
Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”
Ayat papat miwiti pambukakan segel, lan ayat papat diwiwiti kanthi paseksèné Yohanes, “Aku iki Yohanes,” banjur ing ayat wolu Kristus piyambak kang ngandharaké sapa Panjenengané. Paseksèn manungsa ana ing wiwitan saka limang ayat iku, lan paseksèn ilahi ana ing pungkasané. Ayat papat netepaké Sang Rama Swarga minangka Panjenengané kang “ana, lan kang wis ana, lan kang bakal rawuh.” Ayat wolu netepaké Kristus minangka Panjenengané kang “ana, lan kang wis ana, lan kang bakal rawuh.”
The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”
Kunci kanggo mbikak Wahyu Yesus Kristus yaiku prinsip alfa lan omega. Minangka Sing Kapisan lan Sing Pungkasan, Kristus uga ana ing jaman saiki, sanadyan Panjenengane wus ana ing jaman biyen lan bakal ana ing jaman kang bakal teka. Kasunyatan manawa Yesus lan Sang Rama loro-lorone iku Allah kang wus ana, kang ana, lan kang bakal rawuh maneh, iku minangka panyawijining sajian liya ngenani Kristus minangka Alfa lan Omega. Panjenengane iku Alfa lan Omega, Sing Kapisan lan Sing Pungkasan, Wiwitan lan Pungkasan, lan Panjenengane wus ana ing wiwitan lan bakal ana ing pungkasan. “Kunci-kunci” Kratoning Swarga, kang kaparingake marang pasamuwan ing Kaisarea Filipi, iku uga “kunci” kang dipasang ing pundhak Eliakim ing Yesaya 22:22. Alfa saka kitab Wahyu yaiku bab siji lan omega yaiku bab rolikur, mula kita nemokake kabeh aksara Ibrani ana ing bab-bab kitab Wahyu. Bab telulas nggambarake pambrontakan Amerika Serikat lan sawisé iku donya. Bab siji nedahake Kristus minangka Alfa lan Omega lan bab rolikur mratelakake kayekten kang padha, nanging gegandhengan karo pambikakan kang kasebat ing bab siji. Bab siji, telulas, lan rolikur makili telung aksara Ibrani kang bebarengan mbentuk tembung “kayekten.”
In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.
Ing bab kaping rolikur saking Injil Matius, Gusti Yesus mratélakaké wolung bilai marang para Farisi lan Saduki. Ing ayat pungkasan bab kaping rolikur loro, pasrawungané Kristus karo wong-wong Yahudi kang seneng padudon mau dipungkasi kanthi têka-têki Dawud, sawijining têka-têki kang mung bisa kapecahaké menawa panjenengan mangertos prinsip alfa lan omega.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Nalika para Farisi padha nglumpuk bebarengan, Gusti Yésus banjur takon marang wong-wong mau, pangandikané, “Apa panemunumu bab Sang Kristus? Panjenengané iku putrané sapa?”
They say unto him, The Son of David.
Padha matur marang Panjenengane, “Putrané Dawud.”
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Panjenengané ngandika marang wong-wong mau, “Yèn mangkono, kepriyé Dawud, sajroning Roh, nyebat Panjenengané Gusti, nalika ngandika, ‘Pangéran ngandika marang Gustiku: Lungguha ana ing tengen-Ku, nganti mungsuh-mungsuhmu Dakdadèkaké ancik-anciking sikilmu’? Yèn mangkono Dawud nyebat Panjenengané Gusti, kepriyé Panjenengané iku dadi putrané?”
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Lan ora ana wong siji waé kang bisa mangsuli Panjenengané satembung, lan wiwit dina iku ora ana wong siji waé kang wani takon maneh marang Panjenengané. Matius 22:41–46.
The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:
Panutuping pasal rong puluh loro nandhani sawijining tenger ing sajarah prajanjian. Yeremia uga nyariosaken garis kayektèn punika:
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Pangandika kang kaparingaké marang Yeremia saka Sang Yéhuwah, mangkéné: Ngadega ana ing gapuraning padalemané Sang Yéhuwah, lan wartakna ana ing kono pangandika iki, lan kandhaa, Rungokna pangandikané Sang Yéhuwah, hé sakèhé wong Yehuda, kang padha mlebu ing gapura-gapura iki kanggo nyembah marang Sang Yéhuwah. Mangkéné pangandikané Sang Yéhuwah, Gustining sarwa dumadi, Allahé Israèl: Benerna lakumu lan panggawému, temah Ingsun bakal ndadèkaké kowé padha manggon ana ing panggonan iki. Aja padha ngandel marang tembung goroh, kanthi muni: Padalemané Sang Yéhuwah, padalemané Sang Yéhuwah, padalemané Sang Yéhuwah, iki.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
Amarga manawa kowe temenan mbenerake lakumu lan panggawemu; manawa kowe temenan nindakake kaadilan antarané wong lan sapadhané; manawa kowe ora nindhes wong manca, bocah yatim, lan randha, lan ora ngeculaké getih wong tanpa kaluputan ana ing panggonan iki, lan uga ora lumaku manut allah-allah liyané sing ndhatengaké cilakamu dhéwé: mula Aku bakal ndadèkaké kowe manggon ana ing panggonan iki, ing tanah kang wus Dakparingaké marang para leluhurmu, ing selawas-lawasé. Lah, kowe padha ngandel marang tembung-tembung goroh, kang ora ana paédahé. Apa kowe arep nyolong, matèni, lan laku jina, lan sumpah goroh, lan ngobong menyan kanggo Baal, lan lumaku manut allah-allah liyané kang ora kokngertèni; banjur padha teka lan ngadeg ana ing ngarsaku ing omah iki, kang sinebut nganggo Asmaku, sarta kandha, Kita wis kaluwaraké supaya nindakake sakehé panggawé nistha iki?
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
Apa omah iki, kang sinebut nganggo asma-Ku, wis dadi guwa para begal ana ing paningalira? Lah, Ingsun piyambak wus nyumurupi iku, mangkono pangandikané Pangéran. Nanging saiki lungaa menyang papan-Ku kang ana ing Silo, ing kono Ingsun ndhatengaké asma-Ku wiwitané, lan delengen apa kang wus Ingsun tindakaké marang papan iku marga saka durakané umatingSun Israel.
And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.
Lan saiki, awit sira wus nindakaké sakehing pakaryan iki, mangkono pangandikané Pangeran, lan Ingsun wus ngandika marang sira, miyos ésuk-ésuk lan ngandika, nanging sira ora ngrungokaké; lan Ingsun wus nyeluk sira, nanging sira ora mangsuli; mulané Ingsun bakal nindakaké marang omah iki, kang sinebut nganggo asmaku, kang dadi kaprecayanmu, lan marang papan kang wus Ingsun paringaké marang sira lan marang para leluhurira, kaya kang wus Ingsun tindakaké marang Silo. Lan Ingsun bakal mbuwang sira saka ing ngarsaningsun, kaya Ingsun wus mbuwang sakehing sadulurira, yaiku kabèh turuné Efraim. Mulané aja sira ndedonga kanggo bangsa iki, lan aja ngluhuraké tangis utawa pandonga kanggo wong-wong mau, lan aja nyuwunaké panyuwunan marang Ingsun; awit Ingsun ora bakal miyarsakaké sira. Yeremia 7:1–16.
Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.
Yeremia dipun dhawuhi supaya boten ndedonga tumrap Israèl kuna, awit wong-wong mau sampun tekan ing sawijining tataran tanpa dalan wangsul, kados mekaten ugi tumrap tiyang Yahudi ingkang remen mbantah ing pungkasaning bab kalih likur. Nalika Musa, (satunggal tiyang prejanjian) kapracaya kaliyan putusanipun Allah badhé numpes umat prejanjian pilihan, Musa nglantaraken panyuwunan lumantar pandonga. Ing bab pitu, Yeremia dipun dhawuhi boten ndedonga tumrap umat prejanjian ingkang sami punika. Sajarah kenabian Silo dipun pratandhani minangka bukti ingkang runtut, larik demi larik, bilih Allah nampik umat prejanjian pilihan menawi dosanipun sampun ngancik tataran ingkang boten saged kapulihaken malih, kados kapratelakaken wonten ing satunggal ayat.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Éfraim wis nyawiji karo brahala-brahala: tinggalen dheweke. Hosea 4:17.
In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.
Ing sajarah prajanjian, titik nalika Gusti Allah mungkasi sesambetan prajanjiané iku minangka tenger tartamtu. Panampikan marang laporané Yosua lan Kaleb, kang nandhani pacoban kaping sepuluh, iku tuladha liyané. Sawatara pasal sawisé kuwi, Yeremia uga dipréntah supaya aja ndedonga kanggo bangsa iki.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.
Mulané aja ndedongaa kanggo bangsa iki, lan aja nglairaké pameget utawa pandonga kanggo wong-wong mau; awit Aku ora bakal miyarsakaké wong-wong mau ing wektu nalika padha sesambat marang Aku marga saka kasangsarané. Yeremia 11:14.
In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.
Ing pasal pitu, dipuntuduhaké metu wong-wong Laodikia nalika angger-angger Minggu, kaya sing dilambangaké déning pralambang Siloah, lan Panjenengané lagi negesaké apa sing “bakal ditindakaké,” ing mangsa cedhak.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Mulane Aku bakal nindakaké marang omah iki, sing sinebut nganggo asmaningSun, kang kokendelaké, lan marang panggonan kang wus Dakparingaké marang kowé lan para leluhurmu, kaya kang wus Daklakoni marang Silo. Lan Aku bakal mbuwang kowé saka ngarsaningSun, kaya Aku wus mbuwang sakehing sedulurmu, ya iku saindenging turuné Efraim. Mulane aja kowé ndedonga kanggo bangsa iki, lan aja ngluhuraké panguwuh utawa pandonga kanggo wong-wong mau, lan aja nyuwun pangantaran marang Aku; awit Aku ora bakal miyarsakaké kowé. Yeremia 7:14–16.
In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.
Ing bab kaping sewelas, parentah supaya aja ndedonga iku ngandharaké bab rasa wedi sing bakal nyandhak wong-wong Laodikia nalika padha nemokaké awake dhéwé ana ing mangsa kasangsaran sing ngetutaké angger-angger dina Minggu. Rasa wedi sing dialami déning wong-wong mau katata ana ing sajarah pambérangané marang prejanjian.
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,
Rungokna tembung-tembunging prajanjian iki, lan kandhakna marang wong-wong Yehuda lan marang para padunungé Yerusalem; lan kandhaa marang wong-wong mau,
Thus saith the Lord God of Israel;
Mangkene pangandikané Pangéran Yehuwah, Gusti Allahé Israèl;
Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.
Pinatukna wong kang ora manut marang tembung-tembunging prajanjian iki, kang Sun dhawuhake marang para leluhurmu ing dina nalika Sun ngirid metu saka tanah Mesir, saka pawon wesi, kanthi ngandika: Manutana swaraningSun, lan lakonana iku, manut samubarang kabeh kang Sun prentahake marang kowe; mangkono kowe bakal dadi umat-Ku, lan Ingsun bakal dadi Allahmu; supaya Ingsun netepake supaos kang Sun sumpahake marang para leluhurmu, yaiku maringi marang wong-wong mau tanah kang kebak mili susu lan madu, kaya ing dina iki.
Then answered I, and said, So be it, O Lord. Then the Lord said unto me,
Lajeng aku mangsuli lan matur, “Mekaten, dhuh Pangéran.” Banjur Pangéran ngandika marang aku,
Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Mratélakna sakèhé pangandika iki ana ing kutha-kuthané Yehuda lan ana ing dalan-dalané Yérusalèm, mangkéné: Rungokna tembung-tembunging prejanjian iki, lan tindakna iku. Awit Ingsun temenan wis neksèni marang para leluhurmu wiwit ing dina nalika Ingsun ngentasaké wong-wong mau saka tanah Mesir nganti tekan dina iki, tansah énggal tangi lan neksèni, mangkéné: Padha manut marang swaraningSun. Nanging wong-wong mau padha ora manut lan ora nyèlèhaké kupingé, malah saben wong lumaku manut pangangen-angening atiné kang ala; mulané Ingsun bakal ndhatengaké marang wong-wong mau sakèhé tembunging prejanjian iki, kang wis Sunprentahaké supaya padha ditindakaké; nanging wong-wong mau padha ora nindakaké.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
Pangéran ngandika marang aku, “Ana pambrontakan kang katemu ana ing antarané para wong Yéhuda lan para pedunung Yérusalèm. Wong-wong iku wis mbalèk marang pialané para leluhuré, kang ora gelem ngrungokaké pangandikan-Ku; lan padha mèlu allah-allah liyané kanggo ngabekti marang iku: brayat Israèl lan brayat Yéhuda wus nglanggar prejanjian-Ku kang Dakgawé karo para leluhuré.”
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
Mulané mangkéné pangandikané Pangéran: Lah, Ingsun bakal ndhatengaké bilai marang wong-wong mau, kang ora bakal bisa diluwari déning wong-wong mau; lan sanadyan wong-wong mau sesambat marang Ingsun, Ingsun ora bakal miyarsakaké wong-wong mau. Banjur kutha-kutha Yéhuda lan para pedunung Yérusalèm bakal padha lunga lan sesambat marang para déwa kang marang iku wong-wong mau ngobong menyan; nanging para déwa iku babar pisan ora bakal bisa nylametaké wong-wong mau ing mangsa kasangsarané. Awit manut cacahé kutha-kuthamu iya mangkono cacahé para déwamu, hé Yéhuda; lan manut cacahé dalan-dalané Yérusalèm kowé wus ngedegaké mesbèh-mesbèh kanggo barang kang nistha iku, yaiku mesbèh-mesbèh kanggo ngobong menyan marang Baal.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.
Mulané aja ndedongaa kanggo bangsa iki, lan aja ngluhuraké panguwuh utawa pandonga kanggo wong-wong mau; awit Aku ora bakal miyarsakaké wong-wong mau ing wektu nalika padha sesambat marang Aku merga kasangsarané. Yeremia 11:1–14.
The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.
Wunguné para calon, supaya kalebu ing antarané satus patang puluh papat ewu, katandhani ana ing Wahyu 11:11; lan panglumpuké pungkasan wong-wong mau katandhani ana ing Yesaya 11:11; lan garis njaba sang naga, kéwan galak, lan nabi palsu katandhani ana ing Daniel 11:11; paukuman angger-angger Minggu tumrap alang-alang katandhani ana ing Yehezkiel 11:11, lan paukuman sarta rasa wedi sing tumiba marang para prawan bodho katandhani ana ing Yeremia 11:11.
The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?
Prentah supaya aja ndedonga kanggo bangsa iki iku minangka waymark ing ayat-ayat pungkasan saka Matius bab rong puluh loro, lan bab rong puluh telu ngenali wolung bilai tumrap Adventisme. Bab rong puluh telu iku salah siji: 22 Oktober 1844, utawa ukum Minggu. Kalorone waymark iku minangka panggenapan saka palakrama, lan palakrama iku ana ing antarané panganten wadon lan bojo lanang, kang padha dadi siji daging. Kasampurnaning palakrama iku nglambangaké panebusan, utawa “at-one-ment.” Manungsa katitahaké miturut gambaré Gusti Allah, lan Panjenengané nitahaké lanang lan wadon. Turunane padha diwakili déning rong puluh telu kromosom saka lanang lan rong puluh telu saka wadon. Bareng, patang puluh enem kromosom mau mbangun padaleman. Saben wong iku padaleman, awit apa kowé padha ora sumurup manawa kowé iku padalemané Gusti?
The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.
Kasampurnaning bebrayan, nalika loro dadi siji, iku minangka panggabunganing rong padaleman suci sing cacahé selikur telu, kanggo mbentuk siji padaleman suci sing cacahé patang puluh enem. Kristus iku Panjenengané kang yasa padaleman suci iku, lan Panjenengané yasa pasamuwané minangka padaleman suci wadon kang bakal manunggal karo padaleman suci lanang kagungané. Sesambungan iku kelakon nalika padaleman suci manungsa dipun-gandhengaken karo Kang Ilahi ana ing Papan Mahasuci padaleman suci kagungané Allah. “Selikur telu” iku pralambang panyegelan wong satus patang puluh papat ewu, lan pakaryan iku wiwit ing pungkasaning wangsit rong ewu telung atus taun. Matius selikur telu iku pangandika paukuman marang para Adventis Dina Kapitu Laodikia, kang dadi palsuning wong satus patang puluh papat ewu.
The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.
Satus patang puluh papat ewu iku yaiku kang kaping wolu saka pitu, lan wong-wong mau iku para kang kawungokake urip maneh ing dina kaping wolu, lan wong-wong mau iku wolung nyawa ing prauhé Nuh; wong-wong mau iku wolung turunane Set, lan segel ing bathuke wong-wong mau wis dipratandhakaké déning tetak, kang katindakaké ing dina kaping wolu. Wong-wong mau iku para imam kang diurapi kanggo palayanan ing dina kaping wolu, lan pawartos ngenani wolung bilai tumrap Adventisme ing pasal rong puluh telu iku sawijining ukuman tumrap kang palsu kaping wolu.
The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.
Pawartosing bilai tumrap para prawan bodho didhisiki déning panyegelan umaté Allah ing ayat pungkasan bab kaping rong puluh loro. Bab kaping rong puluh loro iku salaras karo bab kaping rong puluh loro ing Purwaning Dumadi, awit kitab kang kapisan ing Prajanjian Lawas minangka pralambang tumrap kitab kang kapisan ing Prajanjian Anyar. Ing tengahing garis kenabian saka Matius sewelas nganti bab kaping rong puluh loro kang makili rolas bab, lan bab kaping nem saka rolas bab mau yaiku bab kaping nembelas, ing kono asmané Simon Barjona diowahi dadi Petrus.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Lan Aku uga ngandika marang kowe, manawa kowe iku Pétrus, lan ing ndhuwur watu karang iki Aku bakal ngadegaké pasamuwan-Ku; lan gapura neraka ora bakal bisa ngalahaké iku. Matius 16:18.
There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.
Ana 459 ayat ing Matius pasal sewelas nganti rong puluh loro. Ayat tengahé yaiku ayat pitulas saka pasal nembelas, nanging ayat iku ora bisa dipisahaké saka ayat wolulas lan sangalas, amarga ayat-ayat mau minangka satunggaling pratelan.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Lan Gusti Yesus mangsuli lan ngandika marang dheweke, Begja kowe, Simon Barjona; awit dudu daging lan getih kang wis nyatakaké iku marang kowé, nanging Rama-Ku kang ana ing swarga. Lan Aku uga ngandika marang kowé, yèn kowé iku Pétrus, lan ing sadhuwuré watu karang iki Aku bakal ngedegaké pasamuwan-Ku; lan gapuraning neraka ora bakal bisa ngalahaké iku. Lan Aku bakal maringi marang kowé kunci-kuncining Kratoning Swarga; lan apa waé kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan apa waé kang koklènggakaké ana ing bumi bakal kalènggakaké ana ing swarga. Matius 16:17–19.
The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.
Pusat banget saka pasal sewelas nganti rong puluh loro iku pratandha prajanjian dhasar tumrap agama Kristen. Ing pratandha iku, jeneng Simon diganti dadi Peter, kang; nalika panjenengan ngetrapake posisi angka sing dicekel saben aksara ing basa Inggris; kayata “a” iku siji, lan “z” iku rong puluh enem—panjenengan bakal nemokake manawa “p” iku 16, “e” iku 5, lan “t” iku 20, lan “e” maneh iku 5 lan “r” iku 18. Nalika panjenengan ngalikake 16 X 5 X 20 X 5 X 18, asilé 144.000, lan rujukan marang owahing jeneng Peter, sawijining pralambang sesambetan prajanjian, katemu ing pasal 16 ayat 18, lan aksara kapisan saka Peter iku angka 16 lan aksara pungkasané iku angka 18. Kabèh iki ana ing tengahing rolas pasal sing diwiwiti kanthi pralambang sewelas lan dipungkasi kanthi pralambang rong puluh loro.
That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.
Ukara mau uga kapanggih ing Purwaning Dumadi bab sewelas nganti rong puluh loro, lan ing garis iku ana 305 ayat, kang netepake bab pitulas lan ayat sewelas minangka pusat saka garis iku. Garis saka rolas bab ing kitab kapisaning Prajanjian Lawas iku ngenali prejanjian karo Abraham, lan nglambangake garis alfa kang ketemu karo garis omega, ing bab-bab kang padha saka kitab kapisaning Prajanjian Anyar. Pusat saka garis omega ing Matius iku minangka pucak luhur saka sesambetan prejanjian saka wong satus patang puluh papat ewu, kang dadi pratandha prejanjian kang diangkat munggah nalika hukum Minggu. Ayat pusat saka garis Purwaning Dumadi iku ngenali ora mung ayat pusat mau, nanging uga langkah kapindho utawa langkah tengah saka prejanjian telu-lapis karo Abraham, lan padha wigatine pratandha saka prejanjian iku.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Lan kowé kudu nyunat daging kulupmu; lan iku bakal dadi tandha prajanjian antaraning Aku lan kowé. Purwaning Dumadi 17:11.
We will continue these things in the next article.
Kita badhé nerusaké prakara-prakara punika ing artikel salajengipun.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Banjur, nalika dheweke nyaponi lemah lan rereged, permata palsu lan dhuwit recehan tiron, kabeh padha mumbul munggah lan metu liwat jendhela kaya mega, lan angin nggawa lunga kabeh mau. Ing keribetan kuwi aku nutup mripat sedhela; nalika dakbuka maneh, rereged kuwi wis sirna kabeh. Permata-permata aji, inten-inten, lan dhuwit recehan emas lan salaka, pating slebar kanthi lubèr ing saindenging kamar.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Panjenengané banjur nyelehake ing ndhuwur méja sawijining pethi, sing luwih gedhé lan luwih éndah tinimbang sing kapungkur, banjur nglumpukaké permata-permata, inten-inten, lan dhuwit recehan kuwi kanthi segem-segem, sarta dibuwangaké menyang ing pethi mau, nganti ora ana siji waé sing kari, senadyan ana sapérangan inten sing ora luwih gedhé tinimbang pucuking jarum.
“He then called upon me to ‘come and see.’
Panjenengané banjur nimbali aku supaya “teka lan delengen.”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.
“Aku nyawang menyang peti iku, nanging mripatku kasilau déning pemandangan mau. Padha sumunar kaping sapuluh ngungkuli kamulyané sing biyèn. Aku ngira manawa barang-barang mau wus digosok ing wedhi déning sikilé wong-wong duraka kang wus nyebarake lan ngidak-idak barang-barang mau ing lebuning bumi. Kabèh iku katata kanthi endah ana ing sajroning peti, saben siji ana ing panggonané dhéwé, tanpa katon tandha-tandha rekasane wong kang nglebokake mau. Aku sesambat kanthi kabungahan banget, lan sesambat iku nggugah aku.” Early Writings, 83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Sampeyan ndadèkaké rawuhipun Gusti kakehan adoh. Aku mirsa bilih udan pungkasan badhé tumeka [dadakan kados] panguwuh ing wayah tengah wengi, lan kanthi kakuwatan ping sapuluh.” Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.
Lan ing samubarang prakara kawicaksanan lan pangerten kang ditakonake déning Sang Prabu marang wong-wong mau, panjenengané nemoni yèn wong-wong mau sepuluh ping luwih becik tinimbang sakèhé para ahli sihir lan juru lintang kang ana ing kabèh karajané. Daniel 1:20.