In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Supados ana swara ing ara-ara samun, mesthi kudu ana ara-ara samun. Ing Juli 2023, sawijining swara wiwit kumandhang, mratelakaké yèn Sanga, yaiku Singa saka taler Yéhuda, nalika kuwi lagi mbikak segel panyingkapan babagan Sarirané piyambak kaya kang katetepaké ing pasal kapisan saka kitab Wahyu. Kuciwaning dina Sabat, 18 Juli 2020, miwiti telung dina satengahing Wahyu sewelas kang rampung ing dina Sabat, 30 Desember 2023. Ing dina Sabat iku, kanggo kaping pisanan wiwit Juli 2020, Future for America ngandika ing ngarepé umum lumantar patemon Zoom.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

Wiwit saka wektu iku, Wahyu bab Gusti Yesus Kristus wis kabuka saya maju kanthi bertahap. Iku diwiwiti kanthi sawijining wahyu ngenani tembung “bebener,” kang banjur katitik makili sawijining rerangka telung langkah kang digambarake déning aksara kapisan, katelu welas, lan kaping rolikur saka abjad Ibrani, kang nalika digandhengake bebarengan mbentuk tembung “bebener.” Telung langkah kang diwakili ing rerangka tembung “bebener” iku minangka sawijining bebener lawas, kang dipanggonake ana ing sawijining tatanan anyar.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Wis pirang-pirang taun kita wis nedahake manawa telung langkah pelataran, papan suci, lan Papan Mahasuci, iku sajajar karo telung pakaryaning Roh Suci nalika Panjenengane nyadharakake dosa ana ing pelataran, mratelakake kabeneran ana ing papan suci, lan ngadili ana ing Papan Mahasuci. Kita wis ngenali manawa telung langkah iki kawedhar ing saindhenging Sabdaning Allah, nanging kabeh pangerten mau kasorot lan kaluhurake sajroning kerangka “bebener,” wiwit taun 2023. Njupuk sawijining bebener lawas lan nyelehake ana ing kerangka bebener kang anyar iku kang ditindakaké déning Kristus nalika Panjenengane kanthi maju sethithik mbikak segel Sabdané. “Ara-ara samun” kang rampung ing taun 2023 iku nggambarake sawijining “wektu wekasan” profetik, nalika sawijining ramalan dibikak segelé. Ramalan iku yaiku wahyu bab Gusti Yesus Kristus, kang iku “Bebener.”

“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

“Ing jamanipun Sang Juruwilujeng, tiyang-tiyang Yahudi sampun mekaten nutupi permata-permata kayekten ingkang aji kanthi rerembugan tradhisi lan dongeng, saéngga boten saged mbedakaken ingkang leres saking ingkang palsu. Sang Juruwilujeng rawuh supados nyingkiraken rerembugan takhayul lan kalepatan ingkang sampun dangu dipun remeni, sarta mapanakaken permata-permata Sabdaning Allah wonten ing rerangkèn kayekten. Menapa ingkang badhé dipuntindakaken déning Sang Juruwilujeng menawi Panjenenganipun rawuh dhateng kita sapunika kados dene nalika Panjenenganipun rawuh dhateng tiyang-tiyang Yahudi? Panjenenganipun kedah nindakaken pakaryan ingkang sami, yaiku nyingkiraken rerembugan tradhisi lan upacara. Tiyang-tiyang Yahudi sanget keganggu nalika Panjenenganipun nindakaken pakaryan punika. Wonten ing antawisipun piyambakipun, kayekten asli saking Allah sampun kesamaran, nanging Kristus ndadosaken punika katingal malih. Pakaryan kita inggih punika mbébasaken kayekten-kayekten Allah ingkang aji saking takhayul lan kalepatan. Satemenipun ageng sanget pakaryan ingkang kapitadosaken dhateng kita wonten ing Injil!” Review and Herald, 4 Juni 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

Iku “yaiku pagawean kita kanggo mbébasaké kayektèn-kayektèn aji saka Gusti Allah saka takhayul lan kasalahan,” lan “masang permata-permata Sabdané Gusti Allah ana ing rerangkèning kayektèn.” Ing taun 2023 Gusti maringi pambuka ngenani rerangkèning kayektèn iku, lumantar struktur kang diwakili déning tembung “kayektèn.” Rerangkèn iku ngetingalaké kayektèn-kayektèn “asli” “saka Gusti Allah.”

“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

“Lebu lan reruntuhaning kaluputan wus ngubur permata-permata aji saka kayekten, nanging para buruhing Gusti bisa mbabar bandha-bandha iki, saéngga éwonan wong bakal nyawang marang iku kanthi kabingahan lan rasa gumun. Para malaékaté Allah bakal ana ing sacedhaké buruh kang andhap asor, maringi sih-rahmat lan pepadhang ilahi, lan éwonan wong bakal katuntun ndedonga bebarengan karo Dawud, ‘Bukakna mripat kawula, supados kawula saged mirsani prekawis-prekawis ingkang nggumunaken saking angger-angger Paduka.’ Kayekten-kayekten kang wis suwé banget ora katon lan ora digatekaké, bakal murub sumunar saka kaca-kaca padhanging pangandika suci Allah. Pasamuwan-pasamuwan ing umumé kang wis krungu, nampik, lan ngidak-idak kayekten, bakal saya tumindak ala; nanging ‘wong-wong wicaksana,’ yaiku wong-wong kang jujur, bakal padha mangertos. Kitab iku kabukak, lan pangandikané Allah nggayuh manahé wong-wong kang ngudi mangertos karsané. Nalika ana swara sora saka malaékat saka swarga kang gabung karo malaékat katelu, éwonan wong bakal tangi saka kasamaran kang wis nyekel donya nganti pirang-pirang jaman, lan bakal nyumurupi kaéndahan lan reganing kayekten.” Review and Herald, December 15, 1885.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

“Para pegawe Gusti” kang “wicaksana” lan “jujur” “bakal mangerteni,” lan bakal “mbukak” “bandha-bandha, saéngga èwonan wong bakal nyawang iku kanthi suka-cita lan kaunèn.” Nanging cilaka tumrap Adventisme Laodikia, amarga dudu wong-wong iku kang tangi saka “kelangan eling” nalika panguwuh sora saka malaékat katelu, awit iku yaiku angger-angger Minggu, lan iku wis kasep banget kanggo Adventisme tangi. Para pegawe jam kaping sewelas tangi saka “kelangan eling” “nalika panguwuh sora saka malaékat kang gabung karo malaékat katelu” ing wektu cedhak rawuhipun angger-angger Minggu. Wiwit taun 2024, “Kasunyatan-kasunyatan kang nganti pirang-pirang abad ora katon lan ora digatekaké,” wis murub “sumunar saka kaca-kaca Sabda Allah kang suci kang wis dipadhangi.”

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

Ing Yesaya 22:22 Eliakim diparingi satunggaling kunci, lan ing Matius 16 Pétrus diparingi kunci-kunci Kratoning Swarga.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Lan kunci omahé Dawud bakal Dakpasrahaké ing pundhaké; mula dhèwèké bakal mbukak, lan ora ana siji waé sing bakal nutup; lan dhèwèké bakal nutup, lan ora ana siji waé sing bakal mbukak. Yesaya 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

“Konci” punika kaparingaken dhateng Filadelfia, awit punika satunggaling papan sanèsipun ing Kitab Suci ing pundi konci kangge mbikak lan nutup dipunsebat.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

Lan marang malaékat pasamuwan ing Filadelfia tulisen; Mangkéné pangandikané Panjenengané kang suci, Panjenengané kang satya, Panjenengané kang nyekel kunci Daud, kang mbukak lan ora ana wong kang bisa nutup; lan nutup lan ora ana wong kang bisa mbukak; Aku pirsa pakaryanmu: lah, Aku wus masang ana ing ngarepmu lawang kang kabuka, lan ora ana wong kang bisa nutup iku: amarga kowé nduwèni kakuwatan sethithik, lan wus netepi pangandikanku, lan ora nyélaki asmaningSun. Wahyu 3:7, 8.

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

Nalika sesrawungan pungkasan karo wong-wong Yahudi sing seneng mbantah, Kristus ngaturaké pitakon kang ora bisa dijawab déning wong-wong Yahudi.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 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?

Nalika wong-wong Farisi padha nglumpuk bebarengan, Gusti Yesus banjur ndangu marang wong-wong mau, pangandikané, “Apa panemunumu bab Sang Kristus? Panjenengané iku Putrané sapa?” Wong-wong mau matur marang Panjenengané, “Putrané Dawud.” Panjenengané banjur ngandika marang wong-wong mau, “Yèn mangkono, kapriyé déné Dawud ana ing Roh nyebut Panjenengané Gusti, pangucapé, ‘Gusti ngandika marang Gustiku: Lungguha ing tengen-Ku, nganti mungsuh-mungsuhmu Dakdadèkaké ancik-ancik sikilmu’? Manawa Dawud nyebut Panjenengané Gusti, kapriyé déné Panjenengané iku 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 sing bisa mangsuli Panjenengané satembung; lan wiwit dina iku ora ana manèh wong sing wani takon marang Panjenengané. Matius 22:41–46.

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Bangsa Yahudi ora bisa mangertèni sesambungan nabi-nabiyah antarané Daud lan Kristus, awit wong-wong mau ora nduwèni kunci-kunci kenabian kanggo mangertèni basa Kitab Suci miturut tatanan baris demi baris. Kristus mungkasi sesrawungané kaliyan bangsa Yahudi kanthi netepaké yèn kabutaning paningal wong-wong mau adhedhasar ketidakmampuané kanggo mbédakaké Sabda kayekten kanthi bener. Panjenengané wis nedahaké yèn manawa kowe mangertèni Musa, kowe mesthi mangertèni Kristus; nanging wong-wong mau ora mangertèni Kitab Suci sing diklaim déning dhèwèké dhéwé minangka prekara sing padha dijunjung lan dibéla.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

“kunci” saka “bale Dawud” diparingake marang para Millerit, yaiku pasamuwan Filadelfia. “Kunci” iku sawijining gerakan reformasi sing dilambangake lumantar lawang-lawang kang kabuka lan kang katutup. Wiwit taun 1798 nganti taun 1863 gerakan Millerit lumaku saka pengalaman Filadelfia menyang pengalaman Laodikia, sajrone owah saka sawijining gerakan dadi sawijining pasamuwan. Ana lawang kabuka lan ana lawang katutup ing tanggal 19 April 1844, kaya dene ana lawang kabuka lan ana lawang katutup ing tanggal 22 Oktober 1844, lan kaya dene ana lawang kabuka lan ana lawang katutup ing taun 1863.

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Éliakim kagungan satunggal konci, nanging Pétrus kaparingi “konci-konci.” Konci ing wangun tunggal punika inggih lawang ingkang katutup taun 1844.

“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

“Bab prakara papan suci iku minangka kunci kang mbukak misteri kuciwa ing taun 1844. Iku maringi pandelengan marang sawijining sistem kayekten kang sampurna, kang gegandhèngan lan selaras, nuduhaké yèn astané Allah wis nuntun gerakan advent agung mau lan mbabar tugas saiki nalika iku nerangaké kalungguhan lan pakaryané umat-Nya.” The Great Controversy, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

Bab prakara pasucèn iku dadi kunci kang mbukak lawang kang wus katutup ing taun 1844, nanging Pétrus uga kaparingan kunci-kunci Kratoning Swarga.

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, “Rahayu kowé, Simon Barjona; awit daging lan getih ora nyampekaké prakara iku marang kowé, nanging Rama-Ku kang ana ing swarga. Lan Aku uga ngandika marang kowé, yèn kowé iku Pétrus, lan ing ndhuwur watu karang iki Aku bakal ngedegaké pasamuwan-Ku; lan gapura neraka ora bakal bisa ngluwihi iku. Lan Aku bakal maringi kowé kunci-kunci Kratoning Swarga; lan apa waé kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan apa waé kang kokuculi ana ing bumi bakal kauculaké ana ing swarga.” Matius 16:17–19.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Sethithik demi sethithik, Filadelfia, pangantèn prajanjian pungkasan kaya kang kaanggit déning Pétrus, diparingi kunci omahé Dawud uga kunci-kunci Kratoning Swarga. Kunci omahé Dawud iku prakara pungkasan kang dipragati déning Yésus nalika sesrawungan karo para Farisi.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 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?

Nalika para Farisi padha nglumpuk bebarengan, Gusti Yesus banjur takon marang wong-wong mau, pangandikane: “Panemumu bab Sang Kristus iku kepriye? Panjenengané putrané sapa?” Wong-wong mau matur marang Panjenengané: “Putrané Dawud.” Panjenengané banjur ngandika marang wong-wong mau: “Manawa mangkono, yagéné Dawud ana ing Roh nyebut Panjenengané Gusti, karo ngandika, ‘Pangéran wus ngandika marang Gustiku: Lungguha ing satengen-Ku, nganti mungsuh-mungsuhmu Dakdadèkaké ancik-anciking sikilmu?’ Manawa Dawud nyebut Panjenengané Gusti, kepriyé Panjenengané iku 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 subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

Bab prakara Dawud lan Gustiné iku temenan dadi panggonan wiwitané Petrus ing Pentakosta ana ing kamar dhuwur nalika jam katelu. Bab prakara sing nutup lawanging sesambungan antarané wong-wong Farisi lan Sang Kristus iku dadi kunci sing dienggo Petrus kanggo mbukak lawanging kamar dhuwur ing Pentakosta.

For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

Amarga Dawud iku ora munggah menyang swarga; nanging dhèwèké piyambak matur: Pangéran ngandika marang Gustiku, Lenggahen ana ing tengen-Ku, nganti Ingsun ndadèkaké para mungsuhmu dadi ancik-ancik sikilmu. Mulané, sakèhé kulawarga Israèl padha mangertia kanthi temenan, yèn Gusti Allah wis ndadèkaké Yésus iku, kang kowé padha salib, dadi Gusti lan uga Kristus.

Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

Bareng wong-wong mau krungu prakara iki, atiné padha kecanthol, banjur padha matur marang Pétrus lan para rasul liyané, “Para sadulur, apa sing kudu padha lakoni?”

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

Banjur Pétrus ngandika marang wong-wong mau, “Padha mratobata, lan kowé siji-sijiné padha kabaptisa ing asmané Gusti Yésus Kristus kanggo pangapuraning dosa, lan kowé bakal nampani peparinging Roh Suci. Awit janji iku tumrap kowé, lan tumrap anak-anakmu, lan tumrap sakèhé wong kang adoh, ya iku sakèhé wong kang bakal katimbalan déning Pangéran Allah kita.” Lan sarana akèh tembung liyané panjenengané neksèni lan paring pitutur, pangandikané, “Padha ngluwarna awakmu saka turun kang bengkong iki.” Banjur wong-wong kang kanthi bungah nampani pangandikané padha kabaptis; lan ing dina iku uga katambah kira-kira telung èwu jiwa. Lelakone Para Rasul 2:34–41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Pétrus kagungan konci kanggo ngiket utawa ngeculaké, lan nalika panjenengané nindakaké mangkono, swarga sarujuk karo tumindaké Pétrus. Pétrus nglambangaké Kaallahan lan kamanungsan kang makarya bebarengan kanggo mbikak segelé kayektèn ing Sabdaning Allah. Nalika kayektèn-kayektèn mau kabikak segelé, iku dilambangaké minangka kawruh.

“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

“Kunḍhi kawruh ing jamané Kristus wus kaicalaké déning wong-wong sing sakmesthiné nyekel iku kanggo mbukak gudhang bandha kawicaksanan ing Kitab Suci Prajanjian Lawas. Para rabi lan para guru, sajatiné, wus nutup Kratoning Swarga saka ngarepé wong-wong miskin lan sangsara, lan ninggal wong-wong mau supaya nemu karusakan. Ing piwulang-piwulangé, Kristus ora ngaturaké akèh prakara marang wong-wong mau sekaligus, supaya ora mbingungaké pikirané. Panjenengané ndadèkaké saben pokok cetha lan béda. Panjenengané ora ngasoraké pangulanganing kayektèn-kayektèn lawas lan sing wis kulina ana ing pameca-méca, manawa iku bisa migunani tumrap ancasé kanggo netepaké gagasan-gagasan.”

“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

“Kristus punika ingkang dados wiwitaning sadaya permata kayekten kuna. Lumantar pakaryaning satru, kayekten-kayekten punika sampun dipun geser saking papanipun. Kayekten-kayekten mau sampun kapisah saking papanipun ingkang leres, lajeng dipun pasang wonten ing rerangkèning kasalahan. Pakaryaning Kristus punika ngatur malih saha netepaken permata-permata aji punika wonten ing rerangkèning kayekten. Prinsip-prinsip kayekten ingkang sampun dipun paringaken déning Panjenenganipun piyambak kagem mberkahi jagad, lumantar panggulawenthahing Sétan, sampun kakubur lan katingal kados-kados sampun sirna. Kristus ngluwari punika saking reruntuhaning kasalahan, maringi daya enggal ingkang urip, sarta dhawuh supados punika sumorot kados permata-permata aji lan tetep jejeg ing salaminipun.”

“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

“Kristus piyambak saged migunakaken satunggal-satunggaling bebener lawas punika tanpa nyilih partikel ingkang paling alit pisan, awit Panjenenganipun piyambak ingkang asalipun sedaya punika. Panjenenganipun sampun nanduraken bebener-bebener punika dhateng manah lan panggalihing saben generasi, lan nalika Panjenenganipun rawuh dhateng jagad kita, Panjenenganipun nata malih saha nguripaken bebener-bebener ingkang sampun dados pejah, ndadosaken punika langkung kiyat kangge paedahipun generasi-generasi ing tembe. Yesus Kristus punika ingkang kagungan pangwaos kangge ngentas bebener-bebener punika saking reruntuhan, sarta maringaken malih dhateng jagad punika kanthi langkung saking kasarasan lan pangwaosipun ingkang asli.” Manuscript Releases, volume 13, 240, 241.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

Kunci-kunci Petrus iku kanggo ngiket lan ngeculaké, lan Petrus nggambarake pangantèn putri Kristen pungkasan, yaiku wong satus patang puluh papat ewu. Pesen pangiketan saka Petrus, kaya kang katuduhaké ana ing paseksèné wong satus patang puluh papat ewu, iku meterai. Pesen pangluwaran saka Petrus ana ing paseksèné wong satus patang puluh papat ewu, yaiku Islam saka bilai katelu.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

“Sawisé kuwi aku banjur weruh malaékat katelu. Malaékat kang ndhèrèk aku matur, ‘Nggegirisi pakaryané. Mengerikan tugas pangutusane. Panjenengané iku malaékat kang bakal milah gandum saka suket eri, lan ngesahaké, utawa ngiket, gandum iku kanggo lumbung swarga. Prakara-prakara iki kuduné ngrebut sakabèhé pikiran, sakabèhé kawigatosan.’” Early Writings, 119.

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

Gandum sing kaiket kuwi dipralambangaké déning pisungsung gandum woh kapisan ing Pentakosta, sing minangka pisungsung unjukan bakal nglambangaké pangungkulaning panji saka wong satus patang puluh papat ewu. Panyegelan umat Allah iku pesen batiné Pétrus, sing kelakon sajroning sajarah Islam saka bilai katelu, kang saya mbébasaké kanthi lumaku wiwit 9/11 lan sabanjuré.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

Sakwisé prekara-prekara iki aku weruh papat malaékat jumeneng ana ing papat pojoking bumi, nyekel papat angin bumi, supaya angin aja nganti ngembus marang bumi, utawa marang segara, utawa marang wit apa waé. Lan aku weruh malaékat liyané munggah saka sisih wetan, nggawa meterai saka Gusti Allah kang gesang; lan dhèwèké nguwuh kanthi swara banter marang papat malaékat mau, kang kaparingi kuwasa kanggo ngrusak bumi lan segara, pangandikané: Aja ngrusak bumi, uga segara, utawa wit-witan, nganti kita wus menehi meterai marang para abdiné Gusti Allah kita ana ing bathuké. Wahyu 7:1–3.

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Papat angin iku, kang dikendhalèkaké sajroning pangiketan umat Allah, banjur diluwaraké nalika 9/11, lan sawisé kuwi dikendhalèkaké manèh déning George Bush the lesser. Pesen lahiriah saka Pétrus iku Islam, lan pangluwaran sarta pangendhalèkan iku, manawa Islam iku pesen lahiriah, lumaku sajroning mangsa pamegelan. Kamanungsané Pétrus kagandhèng karo Katuhanan, awit kunci-kunci sing diparingaké marang dhèwèké makili kasarujukan antarane swarga lan bumi.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

“Pepetenging si duraka ngubengi wong-wong sing nglirwakake pandonga. Panggodha-panggodha alus kang dibisikake déning mungsuh nggodha wong-wong mau supaya padha tumindak dosa; lan iku kabèh kedadéan marga wong-wong mau ora migunakaké hak-hak istiméwa kang wis diparingaké Allah marang wong-wong mau ana ing panetepan ilahi bab pandonga. Yagéné para putra lan para putri Allah kok padha wegah ndedonga, déné pandonga iku kunci ing tanganing pracaya kanggo mbukak pakhusoning swarga, ing kono kasimpen kasugihan tanpa winates saka Kang Mahakwasa? Tanpa pandonga kang ora kendhat-kendhat lan tanpa jaga kang temen, kita ana ing bebaya dadi sembrana lan nyimpang saka dalan kang bener. Mungsuh iku tansah ngupaya ngalang-alangi dalan menyang dhampar sih-rahmat, supaya kita aja nganti lumantar panyuwun kang tememen lan pracaya oleh sih-rahmat lan kakuwatan kanggo nahan panggodha.

“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

“Ana sawatara syarat kang ndadèkaké kita bisa ngarep-arep bilih Gusti Allah bakal miyarsakaké lan njawab pandonga kita. Salah siji kang kapisan saka syarat-syarat mau yaiku supaya kita ngrasa mbutuhake pitulungan saka Panjenengané. Panjenengané sampun janji, ‘Aku bakal ngesokaké banyu marang wong kang ngelak, lan ilèn-ilèn banyu marang tanah kang garing.’ Yesaya 44:3. Wong-wong kang ngelih lan ngelak marang kabeneran, kang ngangen-angeni Gusti Allah, bisa temtu bilih bakal kapenuhan. Manah kudu kabuka tumrap pangaruhing Roh, saupami boten, berkahing Allah boten saged katampi.”

“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

“Kasagedan kita ingkang ageng piyambak punika dados alesan, lan nyuwun kanthi sayektos sanget tumrap kita. Nanging Gusti kedah kita suwuni supados nindakaken prekawis-prekawis punika tumrap kita. Panjenenganipun ngandika, ‘Nyuwuna, lan iku bakal kaparingake marang kowe.’ Lan, ‘Panjenengané sing ora ngéman marang Putrané piyambak, nanging masrahaké Panjenengané kanggo kita kabèh, kepriyé bisa Panjenengané ora bebarengan karo Panjenengané mènèhi marang kita samubarang kabèh kanthi loma?’ Matthew 7:7; Romans 8:32.”

“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

“Menawa kita nyimpen piala ana ing ati kita, menawa kita isih ngugemi dosa apa wae sing wis kita weruhi, Gusti ora bakal miyarsakake kita; nanging pandonganing jiwa sing mratobat lan remuk manah tansah ditampani. Manawa sakehing kaluputan sing wis kita weruhi wis kabenerake, kita bisa pracaya manawa Gusti Allah bakal mangsuli panyuwunan kita. Kabecikan kita dhewe ora bakal ndadekake kita pantes oleh sih-rahmating Gusti Allah; kang bakal nylametake kita iku kasantosanipun Yesus, lan kang bakal ngresiki kita iku rahipun; nanging kita uga duwe pakaryan kang kudu katindakake, yaiku netepi sarat-sarat panriman.”

“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

“Unsur liya saka pandonga sing ngungkuli yaiku pracaya. ‘Sapa sing sowan marang Gusti Allah kudu pracaya manawa Panjenengane iku ana, lan manawa Panjenengane paring ganjaran marang wong-wong kang ngudi Panjenengane kanthi temen-temen.’ Ibrani 11:6. Gusti Yesus ngandika marang para sakabate, ‘Apa bae kang kokkarepake, manawa sira ndedonga, pracayaa manawa sira wus nampani iku, lan sira bakal oleh.’ Markus 11:24. Apa kita nampani pangandikane Panjenengane kaya mangkono?” Steps to Christ, 94–96.

“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

“Ingkéné sawijining piwulang tumrap para nom-noman sing ngakoni dadi para abdiné Allah, kang nggawa pangandikané Panjenengané, lan kang ngluhuraké awaké dhéwé miturut panemuné dhéwé. Ing pengalamané, wong-wong mau ora bisa nuduhaké apa-apa kang pinunjul, kaya kang ana ing Élija; nanging senadyan mangkono, wong-wong mau rumangsa luwih luhur tinimbang nindakaké kuwajiban-kuwajiban kang miturut panemuné katon asor. Wong-wong mau ora gelem mudhun saka kaluhuran kalenggahan paladosané kanggo nindakaké paladosan kang perlu, amarga wedi manawa wong-wong mau bakal nindakaké gawéané sawijining abdi. Kabèh wong kang mangkono iku kuduné sinau saka tuladha Élija. Pangandikané ngancing pithining swarga, yaiku embun lan udan, supaya kapegat saka bumi sajroning telung taun. Mung pangandikané piyambak kang dadi kunci kanggo mbukak swarga lan ndhatengaké udan deres. Panjenengané diajeni déning Allah nalika ngaturaké pandonga kang prasaja ana ing ngarsané raja lan éwonan wong Israèl, kang minangka wangsulané, geni sumilak saka swarga lan murubaké kurban ana ing mesbèh. Tangane nglaksanani paukumané Allah kanthi matèni wolung atus seket imam-imam Baal; nanging, sawisé rekasa kang nglelahaké lan kamenangan kang paling mèncèraké ing dina iku, dhèwèké sing bisa ndhatengaké méga lan udan lan geni saka swarga, kersa nindakaké paladosan kang asor lan mlayu ana ing ngarepé kreta Akhab ing pepeteng lan ing angin lan udan kanggo ngladèni panguwasa kang biyèn ora wedi ditegur langsung ana ing ngarepé déwé amarga dosa-dosa lan kadurakané. Raja iku mlebu ngliwati gapura. Élija nutupi awaké nganggo jubahé lan sare ana ing lemah kang tanpa alas.” Testimonies, jilid 3, 287.