Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Imamat bab telulikur ngaturaké riyaya mangsa semi lan riyaya mangsa gugur, lan pralambanging riyaya-riyaya punika jero kanthi ilahi ing susunanipun, sarta ing kasalarasan ingkang sampurna antawisipun susunan wiwitan lan susunan pungkasan, ing salebeting sakabèhing susunanipun. Riyaya mangsa semi lan riyaya mangsa gugur sami salaras satunggal kaliyan satunggalipun. Bab punika maringi paseksi bab Palmoni, Sang Pangétung ingkang nggumunaké, bola-bali. Bab punika kanthi temenan lan ngédab-édabi nyambung kaliyan piwucaling dinten-dinten pungkasan ngenani satus sekawan dasa sekawan ewu.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Angka “23” nggambarake panebusan, yaiku gabungan antarane Ketuhanan lan kamanungsan. Jeneng Leviticus nggambarake imamé wong satus patang puluh papat ewu, amarga kabèh para nabi padha ngandika bab dina-dina wekasan, lan para imam ing dina-dina wekasan iku yaiku wong-wong sing déning Petrus diarani imam kang suci. Imam kang suci miturut Petrus iku wong-wong wicaksana sing mangertèni tambahing kawruh kang ngasilake piwulang Bab Panguwuh Tengah Wengi. Wong-wong bodho, utawa wong duraka kaya déné diandharake déning Daniel, nampik tambahing kawruh iku, lan Hosea maringi weruh marang kita yèn awit saka kuwi wong-wong mau katampik dadi imam.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

Umat-Ku padha katumpes marga kurang kawruh; awit sira wis nampik kawruh, Aku uga bakal nampik sira, supaya sira aja dadi imam tumrap Aku; marga sira wis lali marang angger-anggering Allahmu, Aku uga bakal lali marang anak-anakmu. Kaya dene padha saya akeh, mangkono uga padha nglakoni dosa marang Aku; mulane kaluhurane bakal Dakowahi dadi kawirangan. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Para wong mabuk ing Éfraim, kang déning Yesaya uga sinebut “makutha kamulyan,” kamulyané wis diowahi dadi “isin.” Hosea kanthi cetha mratélakaké yèn wong-wong kang nampik tambahé kawruh ing dina-dina wekasan iku yaiku greja Advent Hari Ketujuh Laodikia, awit panjenengané nyathet, “Umat-Ku.” Umaté bakal ditampik minangka para imam, lan iku kelakon ing generasi pungkasan lan kaping papat, awit Panjenengané bakal lali marang anak-anaké, lan anak-anak nggambaraké generasi pungkasan.

At—one—ment

Panebusan dosa

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Irah-irahan “Leviticus 23” tegesipun “panebusan kaimamanipun satus patang puluh sekawan ewu.” Kayekten punika saged dipunwedhar saking namung nama kitabipun gegayutan kaliyan angka babipun. Panebusan, ingkang dipunrembag déning Leviticus selikur, tegesipun “dados satunggal,” lan punika ngenali pamanunggalan Kasucèn lan kamanungsan. Pamanunggalan punika kaweca déning pirang-pirang pralambang wonten ing Sabdanipun Gusti Allah, satunggalipun inggih punika bilih pasamuwaning manungsa kedah dipunmanunggalaken kaliyan Padalemanipun Allah.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Padalemaning manungsa nduwèni rerangka saka kromosom lanang “23” lan kromosom wadon “23”. Pétrus negesaké yèn imamaté satus patang puluh papat èwu iku sawijining “omah kasukman”. Kromosom-kromosom mau manunggal bebarengan kaya déné priya lan wanita dadi satunggal, lan apa sing wis dipasaraké déning Gusti Allah dadi satunggal, aja nganti dipisahaké déning manungsa. Pawiwahan iku pratandha liya saka pendadèk-satunggal. Imamat “23” ngemu teges gabungan antarané padalemané Imam Agung Swarga lan padalemané para imam, yaiku satus patang puluh papat èwu.

Twenty-two Verses

Rong Puluh Loro Ayat

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Riyaya-rijaya mangsa semi ing Imamat rong puluh telu kaanggit ing rong puluh loro ayat kapisan saka pasal iku, lan riyaya-rijaya mangsa gugur kaanggit ing rong puluh loro ayat pungkasan saka pasal iku. Ayat kang pungkasan yaiku ayat patang puluh papat, sawijining pralambang taun 1844, nalika Dina Pangruwating Dosa antitipikal wiwit lumaku ing dina kaping sapuluh sasi kapitu, minangka panggeneping Imamat rong puluh telu. Pasal rong puluh telu kabagi dadi rong mangsa kang saben-saben dumadi saka rong puluh loro ayat; loro-lorone mangsa rong puluh loro ayat iku kasambung kanthi nalar awit padha-padha ngenani riyaya, nanging uga kapisah kanthi nalar déning paladosan Kristus ing plataran lan ing Papan Suci, kang kaanggit déning mangsa semi, sarta paladosan Panjenengane ing Papan Mahasuci kang kaanggit déning mangsa gugur.

22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Riyaya musim semi lan musim gugur kalorone diwakili déning rong puluh loro ayat, lan ayat-ayat mau salaras karo paseksèn aksara Ibrani, kang kapérang saka “22” aksara. “22” iku sepersepuluh saka “220,” kang dadi pralambang gabungan Keallahan lan kamanungsan. “220” nggambarake wiwitané loro-loroné, yaiku 2.520 taun panyebaran Yehuda, lan 2.300 taun nganti tekan Dina Pangruwating Dosa. Titik wiwitan 2.520 iku 677 SM lan titik wiwitan 2.300 iku 457 SM, mula ngenali rong atus rong puluh taun minangka sesambungan antarane ramalan bab kasidakidaké wadyabala Allah lan ramalan bab kasidakidaké pasucèné Allah. Kaloro ramalan iku pungkasané tekan nalika rawuhipun Dina Pangruwating Dosa antitipikal ing tanggal 22 Oktober 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Ing tanggal punika, pakaryanipun Kristus ing nggabungaken padalemaning manungsa kaliyan Padalemaning Ilahi wiwit kawiwitan, lan ing wekdal punika, Habakkuk 2:20 lan Yohanes 2:20 kaleksanan. Habakkuk netepaken bilih Sang Ilahi ing wekdal punika wonten ing Papan Ingkang Mahasuci, lan Yohanes nyatet bilih padaleman Millerite ingkang badhé lumebet lumantar iman dhateng Papan Ingkang Mahasuci punika sampun ngrampungaken mangsa patang dasa enem taun, ingkang nandhani ngadeging padaleman manungsa Millerite wiwit taun 1798 dumugi 1844. Sajarah “46” taun, ingkang kapérang saking “23” lan “23”, dipunwujudaken déning pakaryanipun William Miller ingkang kapisan miwiti marakaken pekabaran saking sajarah punika ing taun 1831, “220” taun sasampunipun kapacakipun Alkitab King James. Sabdaning Ilahi ingkang kapacak ing taun 1611, dipungandhengaken kaliyan utusan manungsa “220” taun candhakipun, ing taun 1831. Loro-loronipun riyaya semi lan riyaya gugur dipunlambangaken déning “22” ayat.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Rong puluh loro ayat kang dumadi saka rong larik kanthi pokok perkara kang padha nuntut, miturut teges kenabian, supaya rong puluh loro ayat kang kapisan ditumpangaké ing sandhuwuré rong puluh loro ayat sabanjuré. Nalika nyelarasaké rong larik mau kanthi cara mangkono, panjenengan nggabungaké pakaryan ing plataran lan papan suci, kang kaawakili ing riyaya-riyaya mangsa semi, karo pakaryan Kristus ing Papan Ingkang Mahasuci. Ing tataran kenabian iki, prakara iku nggambarake panyawijiné rong bait suci, kang nerangaké pakaryan at-one-ment Kristus.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Nalika ayat siji nganti rong puluh loro disejajaraké karo ayat rong puluh telu nganti patang puluh papat, kabangun sawijining garis kenabian kang kasaksènaké déning rong puluh loro aksara alfabèt Ibrani, lan déning simbolisme kang diwakili déning angka “22” lan uga déning simbolisme kang diwakili déning pésta-pésta, bebarengan karo kayektening pésta-pésta mau ing sajarah suci.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Wiwitaning pésta-pésta mangsa semi rumiyin nedahaké Sabat dina kapitu, lan pungkasaning pésta-pésta mangsa gugur nedahaké Sabat taun kapitu. Kristus, minangka Alfa lan Omega, wus netepaké Sabat ing wiwitan lan pungkasaning kalih seksi “22” ing garis kaimamané wong satus patang puluh papat èwu.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Sabat dina kapitu iku pepadhang kang mirunggan ing wiwitaning Dina Pangruwatan antitipikal ing taun 1844, lan pepadhangé Sabat taun kapitu iku pepadhang ing pungkasan. Sabat dina kapitu uga dadi pasewakan suci kang kapisan ing Imamat “23,” kaya déné Sabat taun kapitu dadi pasewakan suci kang pungkasan ing bab iku. Sabat iku alfa lan omega saka garis imam ing bab “23.” Sabat kang kapisan, yaiku Sabat dina kapitu, iku alfa saka kaimamané wong satus patang puluh papat èwu, lan Sabat kang pungkasan, yaiku Sabat taun kapitu, iku omega saka kaimamané wong satus patang puluh papat èwu.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Wong-wong kang sesrawungan karo Gusti Allah lumaku ana ing pepadhanging Srengéngé Kabeneran. Wong-wong mau ora ngasoraké Panebusé kanthi ngrusak lakuné ana ing ngarsané Gusti Allah. Pepadhang swarga madhangi wong-wong mau. Nalika wong-wong mau saya cedhak marang pungkasaning sajarahing bumi iki, kawruhé bab Kristus lan bab pitedah-pitedah nabi kang ana gandhengané karo Panjenengané saya tambah banget. Wong-wong mau aji tanpa watas ana ing paningaling Gusti Allah; awit wong-wong mau manunggal karo Putrané. Tumrap wong-wong mau, pangandikané Gusti Allah kebak kaéndahan lan kamanisan kang ngungkuli samubarang kabèh. Wong-wong mau weruh wigatiné. Kayektèn kapratélakaké marang wong-wong mau. Piwulang bab Panjenengané dados daging kasarungan padhang sumunar kang alus. Wong-wong mau weruh yèn Kitab Suci iku kunci kang mbikak sakèhé wewadi lan maringi pamecahan marang sakèhé reribed. Wong-wong kang ora gelem nampani pepadhang lan lumaku ana ing pepadhang ora bakal bisa mangertèni wewadiné kasaléhan, nanging wong-wong kang ora mangu-mangu ngangkat salib lan ndhèrèk Gusti Yésus bakal weruh pepadhang ana ing pepadhanging Gusti Allah.” The Southern Watchman, April 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Ing kéné, “cedhak ing panutupaning sajarah bumi iki,” ing wekasaning Dina Pangruwating Dosa antitipikal, “piwulang bab inkarnasi” kaprabawan déning cahya kang “alus” kaya dene piwulang bab Sabat dina kapitu ing wiwitaning Dina Pangruwating Dosa antitipikal.

“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Gusti Yesus ngangkat tutuping pethi prejanjian, lan aku nyumurupi loh-loh watu kang ana seratipun Sepuluh Prentah. Aku kagèt banget nalika nyumurupi yèn prentah kaping papat iku mapan persis ana ing tengahing sepuluh pranatan mau, lan kaubengan déning padhang cahya alus. Malaékat mau ngandika: ‘Iku mung siji-sijiné saka sepuluh mau kang nerangaké Allah ingkang gesang, kang nitahaké langit lan bumi lan sakehing isiné. Nalika dhasaring bumi dipasang, nalika iku uga dhasaring Sabat katetepaké.’” Testimonies, volume 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Sabat dina kapitu, kang dadi sawijining “pondhasi,” miwiti Imamat “23” lan Sabat taun kapitu ngrampungi paseksèn para imam kaya kang dipralambangaké déning riyaya musim semi lan musim gugur. Sabat taun kapitu makili pasamuwan suci kang dibangun ana ing dhuwur pondhasi iku. Sabat taun kapitu ing pungkasan dipralambangaké déning 2.520, padha kaya Sabat dina kapitu dipralambangaké déning 2.300. Sabat taun kapitu makili “piwulang babagan inkarnasi.” Sabat dina kapitu iku pratandha Sang Pencipta lan Sabat taun kapitu iku pratandha Kaallahan kang kasawijèkaké karo kamanungsan.

Aligning the Lines

Nglarasaké Garis-Garis kasebut

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Nalika kita nyelarasake riyaya-riyaya mangsa semi karo riyaya-riyaya mangsa gugur ing Imamat rong puluh telu, riyaya Paskah banjur katutake ing dina candhake déning riyaya roti tanpa ragi sing suwéné pitung dina, lan riyaya woh kawitan katut sawise dina wiwitané riyaya roti tanpa ragi sing pitung dina iku. Telung pratandha dalan sajroning telung dina.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Mangsa pitung dina kang mbentuk riyaya roti tanpa ragi diwiwiti kanthi pasamuwan suci lan dipungkasi kanthi pasamuwan suci kang padha. Ing dina sawisé riyaya roti tanpa ragi diwiwiti, riyaya woh wiwitan tumeka, lan riyaya iku nyakup pisungsung woh wiwitan gandum jelai mangsa semi. Pentakosta, kang uga sinebut riyaya minggu-minggu, dumadi sèket dina sawisé riyaya woh wiwitan, kang nandhani wiwitaning mangsa pitung minggu kang pungkasane ing dina kaping patang puluh sanga, banjur diterusaké déning Pentakosta, tegesé sèket.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Paskah diwiwiti ing wayah sore tanggal patbelas. Paskah dudu pasamuwan suci.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Sabanjuré, ing dina kaping limalas rawuha pésta roti tanpa ragi kang lumaku pitung dina. Dina kapisan lan dina pungkasan saka pésta pitung dina iku dadi pakumpulan suci.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Ing ésuké, dina kaping nembelas, yaiku dina woh kawitan, tekan. Banjur pitung minggu kang ditandhani déning riyaya Pentakosta wiwit, lan Pentakosta iku salah siji saka pitung pasewakan suci kang katuduhaké ana ing riyaya mangsa semi lan mangsa gugur. Woh kawitan dudu pasewakan suci.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Banjur ing dina kapisan sasi kapitu, riyaya kalasangka iku dadi pakumpulan suci.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Dina Pangruwating Dosa ing dina kaping sepuluh sasi kapitu iku pasamuwan suci, nanging dudu pésta.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Dina kapisan ing Riyaya Tarub iku pasamuwan suci. Sawisé riyaya pitung dina iku, ana dina kaping wolu saka Tarub, sanadyan dina kaping wolu iku dianggep ana ing njabaning jaman-jaman kang diwakili déning riyaya-riyaya mau. Dina kaping wolu iku pasamuwan suci.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Iki padha karo pitu panggilan suci manawa sampeyan nambah Sabat dina kapitu kang ngenalake riyaya-riyaya mau. Pitu panggilan suci lan pitu riyaya, sanadyan cocog kanthi tata sing beda tinimbang panggilan-panggilan suci mau. Waymark kang kapisan lan kang pungkasan iku Sabat, kang kapisan kanggo dina, banjur kang pungkasan kanggo taun. Ing sajroning riyaya-riyaya kang kaidentifikasi ana ing antarane Sabat alpha lan omega, ana pitu riyaya lan lima panggilan suci. Manawa sampeyan nyakup Sabat alpha dina kapitu lan Sabat omega taun kapitu, sampeyan nduweni pitu panggilan suci lan pitu riyaya. Kacetha manawa dina kaping wolu saka Tarub Suci dudu bagean saka riyaya-riyaya mau, lan iki nuwuhake enigma manawa kang kaping wolu iku kalebu saka kang pitu. Titik kang dakkandhakake ing kene yaiku bilih Gusti Yesus, minangka Palmoni, ngatur variasi angka-angka ing sajroning pasal “23” kanthi cara kang saestu nggumunake.

Spring

Mangsa Semi

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Riyaya-rijaya mangsa semi ngandhut mangsa riyaya roti tanpa ragi sajrone pitung dina, kang ngemu pakumpulan suci alfa ing wiwitan lan pakumpulan suci omega ing pungkasan. Pentakosta iku pakumpulan suci katelu ing riyaya-rijaya mangsa semi. Pentakosta dumugi sawisé mangsa pitung minggu, kang pungkasané katutup déning riyaya ing dina kaping sèket. Riyaya-rijaya mangsa semi ditandhani déning patang dina riyaya lan telung mangsa. Paskah, roti tanpa ragi, woh kawitan, lan Pentakosta iku patang dina riyaya mau, déné telung mangsa iku pitung dina roti tanpa ragi, patang puluh sanga dina kang ndhisiki lan nyakup dina kaping sèket, yaiku Pentakosta, sarta telung dina wiwitan kang minangka sawijining mangsa kang dumadi saka telung tataran.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Pisungsung woh kawitan ing mangsa Paskah padha laras karo pisungsung woh kawitan ing dina Pentakosta; pisungsung woh kawitan gandum jelai sajrone wektu telung dina Paskah, lan pisungsung woh kawitan gandum ing Pentakosta ing pungkasaning mangsa Pentakosta patang puluh sanga, garis miring— seket dina.

Fall

Tiba

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Pahargyan-pahargyan mangsa gugur diwiwiti kanthi sawijining dina pahargyan tartamtu kang miwiti sawijining mangsa sepuluh dina kang nuntun marang pangadilan. Lima dina sawisé pangadilan ana sawijining pahargyan pitung dina, kang dina kapisan lan dina pungkasan saka pitung dina iku katetepaké minangka pakumpulan suci. Wiwit dina kaping limalas nganti dina kaping rong puluh loro, Pahargyan Tarub Suci dirayakaké, banjur ing dina kaping rong puluh telu ditandhani Sabat tanah.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Nalika kita njupuk pésta-pésta mangsa gugur lan nempataké iku ing sadhuwuré pésta-pésta mangsa semi, kita nduwèni loro garis sing loro-loroné diwakili déning rong puluh loro ayat; mula iku diwakili déning rong puluh loro aksara abjad Ibrani. Nalika prakara iki katindakaké, tenger dalan kang kapisan yaiku pasamuwan suci Sabat dina kapitu, lan tenger dalan kang pungkasan yaiku pasamuwan suci Sabat taun kapitu.

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

Uga ing dina kaping limalas sasi kapitu, nalika kowe wus nglumpukake wohing tanah, kowe kudu nganakake riyaya kagem Sang Yehuwah lawase pitung dina; ing dina kapisan kudu dadi dina sabat, lan ing dina kaping wolu uga kudu dadi dina sabat. Imamat 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Pentakosta iku udan wiwitan lan Tarub Suci iku udan pungkasan. Pepanthaning Roh Suci ing Pentakosta dipralambangaké déning sedina, lan pepanthaning Roh Suci kang dipralambangaké déning Tarub Suci iku sawijining mangsa kang tekan pungkasané, banjur kasinambungan déning sawijining Sabbat, yaiku dina kawolu, sawisé pitung dina. Sabbat kang ndhèrèk sawisé pamekaran pungkasan saka pepanthaning Roh Suci iku nggambaraké Sabbat bumi nalika ngaso salawasé sèwu taun.

“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

“Ing mangsa kasangsaran kita kabèh padha mlayu saka kutha-kutha lan desa-desa, nanging padha dioyak déning wong-wong duraka, sing mlebu ing omah-omahé para suci kanthi nggawa pedhang. Wong-wong mau ngacungaké pedhang arep matèni kita, nanging pedhang iku tugel lan tiba, tanpa daya kaya jerami. Banjur kita kabèh sesambat awan lan bengi nyuwun pangluwaran, lan sesambat iku munggah ana ing ngarsané Allah. Srengéngé munggah, lan rembulan mandheg. Kali-kali mandheg mili. Mega-mega peteng lan abot munggah lan padha tabrakan siji lan sijiné. Nanging ana sawiji panggonan padhang bening kang mulya lan tetep, saka ing kono metu swarané Allah kaya swaraning banyu akèh, kang ngoncang langit lan bumi. Langit mbukak lan nutup sarta gonjang-ganjing. Gunung-gunung gonjang-gonjing kaya glagah katempuh angin, lan mbuwang watu-watu tajem ing sakubengé. Segara umob kaya kwali lan nyemburaké watu-watu menyang dharatan. Lan nalika Allah ngandika dina lan jam rawuhipun Gusti Yésus lan masrahaké prejanjian langgeng marang umat-é, Panjenengané ngandika sawiji ukara, banjur leren, nalika tembung-tembung iku nggelinding ngliwati bumi. Israèlé Allah ngadeg kanthi mripat tumenga munggah, ngrungokaké tembung-tembung iku nalika metu saka cangkemé Yéhuwah lan nggelinding ngliwati bumi kaya gludhug kang paling sora. Iku nggegirisi lan banget khidmat. Lan ing pungkasan saben ukara para suci padha surak, ‘Kamulyan! Haléluya!’ Pasuryané padha kaubengi pepadhanging kamulyané Allah; lan padha sumorot kanthi kamulyan iku, kaya pasuryané Musa nalika tumurun saka Sinai. Wong-wong duraka ora bisa mandeng marang wong-wong mau marga saka kamulyan iku. Lan nalika berkah kang tanpa wekasan diucapaké marang wong-wong sing wis ngurmati Allah kanthi netepi dina Sabbat-é suci, ana surak kamenangan kang gedhé marang kéwan iku lan marang reca-gambarané.”

“Then commenced the jubilee, when the land should rest.” Early Writings, 34.

“Banjur wiwitlah yobel, nalika tanah kudu ngaso.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Yobel iku taun kaping sèket, sawisé pitung puteran sabené pitung taun, kang padha karo 49 dina sing nuntun marang dina kaping sèket, yaiku Pentakosta. Nalika runtutan riyaya mangsa gugur digandhèngaké karo riyaya mangsa semi, ana 49 dina sing nuntun marang Pentakosta, kang nandhani wiwitané mangsa pitung dina saka Riyaya Tarub. Pentakosta lan Riyaya Tarub padha salaras, lan bebarengan loro mau mratélakaké mangsa udan pungkasan sing wiwit nalika undhang-undhang Minggu sing bakal enggal rawuh, lan terus nganti wektu kasempatan sih-rahmat katutup, Gusti rawuh manèh, banjur bumi padha ngaso, kaya sing dilambangaké déning Sabat taun kapitu, yaiku dina kaping wolu saka pitu dina ing Riyaya Tarub.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Nalika kita nggabungaké loro larik sing saben-saben dumadi saka rong puluh loro ayat iku dadi siji, kita nindakaké mangkono amarga sawatara sebab. Loro-loroné padha rong puluh loro ayat, déné angka rong puluh loro iku prasepuluhan saka 220, sawijining pralambang tumrap gandhèngané Katuhanan lan kamanungsan.

Both lines represent the Hebrew alphabet of twenty-two letters.

Kaloro larik kasebut nglambangaké aksara Ibrani kang cacahé rong puluh loro.

Both lines represent the feasts.

Loro garis kasebut makili pésta-pésta riyaya.

Both lines represent the two harvest seasons of the year.

Kaloro larik mau nggambarake loro mangsa panèn sajrone setaun.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Kaloro garis punika nglambangaken pakaryanipun Kristus wonten ing pelataran, papan suci, lan Papan Ingkang Mahasuci. Imamat ateges para imam, lan Gusti Yesus punika Imam Agung Swarga. Awit saking punika, kita kabeneraken anggen kita ngginakaken metodhe garis ing nginggil garis dhateng sekawan dasa sekawan ayat wonten ing Imamat kalih dasa tiga.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Pentakosta iku udan wiwitan tumrap Kekristenan, lan Tarub Suci iku udan pungkasan tumrap Kekristenan. Mulané, “dina Pentakosta” ing mangsa semi kuwi kita larasaké karo pitung dina Tarub Suci ing mangsa gugur. Nalika Sister White ngandika, “In the time of trouble we all fled from the cities and villages,” panjenengané lagi mratelakaké wektu nalika umaté Allah urip ana ing ara-ara samun amarga panganiaya. Urip ing tarub-tarub sajroning mangsa Tarub Suci iku nglambangaké sejarah sing nuntun langsung marang katentreman Yobel Sabat kanggo bumi.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Dina Pentakosta nandhani wiwitaning pitung dina Tarub. Banjur yobel dilambangaké déning dina kaping wolu, yaiku saka pitung dina Tarub. Limang dina sadurungé riyaya Tarub ana Dina Pangruwating Dosa. Mulané, limang dina sadurungé Pentakosta kang nandhani wiwitaning Tarub—pangadilan ditandhani. Sepuluh dina sadurungé pangadilan ing Dina Pangruwating Dosa ana riyaya Kalasangka. Nalika garis-garis iku digabung, limang dina sadurungé hukum Minggu, kang dilambangaké déning Pentakosta, pangadilan ditandhani. Sepuluh dina sadurungé iku, riyaya Kalasangka ditandhani.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Baptisané Kristus nglambangaké pejahé, panguburané, lan wunguné manèh. Katelu langkah iku dilambangaké déning pejahé nalika Paskah, panguburané lan pangesoné ing dina Sabat, lan wunguné manèh ing dina Minggu. Telung dina pejahé, panguburané, lan wunguné manèh iku minangka siji tenger dalan sing dumadi saka telung langkah. Mulané kita miwiti gabungan saka loro garis riyaya mangsa semi lan mangsa gugur ing wunguné manèh. Wunguné manèh ing dina katelu miwiti sawijining mangsa patang puluh sanga dina sing nuntun marang Pentakosta, yaiku hukum Minggu. Mangsa patang puluh sanga dina iku didhisiki déning riyaya roti tanpa ragi, kang diwiwiti sedina sadurungé lan lumaku nganti limang dina sawisé dina woh kawitan.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Wiwit saking wunguné woh kawitan tekan marang angger-angger Minggu ana patang puluh sanga dina, lan angger-angger Minggu iku dadi dina kaping sèket. Lima dina sadurungé angger-angger Minggu, pengadilan dipratandhakaké, lan sepuluh dina sadurungé pengadilan iku pepèngeting slompret dipatènèni. Wungun iku pratandha dalan kang kapisan, banjur lima dina sawisé iku mangsané roti tanpa ragi rampung. Telung puluh dina sawisé roti tanpa ragi rampung, pepèngeting slompret dumadi. Sepuluh dina sawisé iku, pengadilaning Dina Pangruwatan dipratandhakaké, lan lima dina sawisé iku angger-angger Minggu ing Pentakosta rawuh.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Iki nemtokake pitu tetenger dalan ing penerapan line upon line saka riyaya musim semi lan musim gugur; wiwitan roti tanpa ragi, wunguné Kristus, pungkasan roti tanpa ragi, pepeling slompret, pangadilan, Pentakosta, lan udan pungkasan. Pitu tetenger dalan mau dipasang ana ing sajroning Sabat dina kapitu alfa lan Sabat taun kapitu omega. Pitu tetenger dalan kang kakempet ing antarané loro Sabat mau misahake lan nandhani sawijining wektu limang dina, banjur sawijining wektu telung puluh dina, sawijining wektu sepuluh dina, sawijining wektu limang dina, lan sawijining wektu pitu dina.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Nalika kita banjur nyelarasaké wunguné Kristus, kita nemokaké sawijining mangsa patang puluh dina nalika Panjenengané mulang para sakabat “adhep-adhepan,” lan sawisé kuwi munggah menyang swarga. Banjur sajroning sepuluh dina para sakabat ana ing kamar loteng. Sepuluh dina mau rampung ing Dina Pentakosta, yaiku hukum Minggu. Iki nambahaké sawijining mangsa patang puluh dina lan mangsa sepuluh dina marang garis para imam sing diwakili déning Imamat “23.”

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Saka patangen ana limang dina tumuju pungkasaning Roti Tanpa Ragi, banjur telung puluh dina tumuju bebaya kalasangka, banjur limang dina tumuju minggahing Kristus, banjur limang dina tumuju pangadilan, banjur limang dina tumuju pitung dinaning Pentakosta, yaiku udan pungkasan.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Wiwitaning pitung dinaning roti tanpa ragi banjur diterusaké ing ésuké déning wunguné woh wiwitan. Wunguné iku dumadi ana ing sajroning pitung dina roti tanpa ragi, lan limang dina sawisé wunguné iku, mangsaning roti tanpa ragi rampung.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Telung puluh dina sawisé pungkasaning Roti Tanpa Ragi, slompret mratandhani sawijining pepéling.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Limang dina sawisé pepéling sangkakala, Kristus munggah swarga sawisé mulang sajroning patang puluh dina. Munggah swarga Panjenengané nandhani wiwitaning sapuluh dina ana ing kamar loteng.

Then five days after His ascension judgment is marked.

Banjur limang dina sawisé munggah-Nya, pangadilan katandhani.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Lima dina sabanjuré, hukum Minggu Pentakosta mbukak mangsa pitung dina tumrap udan pungkasan.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Satus patang puluh papat èwu iku yaiku wong-wong sing ndhèrèk Sang Cempé ing pundi waé Panjenengané tindak. Élia lan Musa dipatèni tanggal 18 Juli 2020. Wong-wong mau dipatèni ana ing papan ing ngendi uga Gusti kita kasalib. Wunguné Kristus dadi pralambang tumrap wunguné tanggal 31 Dhésèmber 2023. Sadurungé tanggal iku, ing Juli 2023, ana swara ana ing ara-ara samun wiwit nglairaké sawijining pesen kang dipralambangaké minangka roti tanpa ragi. Ragi nggambaraké kasalahan, lamis, lan dosa, lan pesen saka ara-ara samun iku tanpa ragi. Wiwit tanggal 31 Dhésèmber 2023 nganti tekan hukum Minggu, Imamat “23” wus ngrancang sawijining kerangka panebusan tumrap satus patang puluh papat èwu. Kerangka iku selaras karo impené Miller, Maleakhi telu lan jendhéla-jendhéla swarga ing Wahyu sangalas. Iku uga selaras karo jam katelu lan jam kasanga ing minggu suci saka taun 27 nganti 34 M.

We will continue these things in the next article.

Kita badhé nerusaké prakara-prakara punika ing artikel salajengipun.

“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

“Kanthi kawruh, kamar-kamar bakal kapenuhan sakehing kasugihan kang adi lan nyenengake.”

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

“Kanggo pikiran lan jiwa, uga kanggo badan, iku minangka angger-anggering Allah manawa kakuwatan dipikoleh lumantar upaya. Sing ngembangaké iku yaiku olah-latihan. Selaras karo angger-angger iki, Allah wis nyawisi ing Sabdané sarana kanggo pangrembakaning budi lan rohani.

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Kitab Suci ngemot sakehe prinsip sing diperlokake manungsa supaya padha bisa dipantesake, manawa kanggo urip iki utawa kanggo urip kang bakal teka. Lan prinsip-prinsip iki bisa dimangerteni dening saben wong. Ora ana wong siji wae kang nduweni roh kanggo ngregani piwulange, sing maca siji pethikan saka Kitab Suci tanpa oleh saka ing kono sawenehing pamikiran kang migunani. Nanging piwulang Kitab Suci kang paling aji ora bisa dipikolehi lumantar panaliten kang mung sok-sokan utawa ora gegandhengan. Sistem bebener kang agung ing sajroning Kitab Suci ora dipawisikake mangkono rupa nganti bisa dimangerteni dening pamaca kang kesusu utawa sembrana. Akeh bandha aji ing sajroning Kitab Suci kang dumunung adoh ing sangisoring lumahing, lan mung bisa dipikolehi lumantar panelitèn kang temen lan upaya kang terus-terusan. Bebener-bebener kang dadi panyusun kabèh kang agung iku kudu digoleki lan diklumpukake, ‘ing kene sathithik, lan ing kana sathithik.’ Yesaya 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Manawa mangkono katelusur lan kaimpun bebarengan, bakal katemu yèn kabèh iku pas sampurna siji karo sijiné. Saben Injil dadi jangkepan tumrap Injil liyané, saben pamedhar wangsit dadi katrangan tumrap pamedhar wangsit liyané, saben kayektèn dadi pangrembakaning kayektèn liya. Tipe-tipe ing tata laksana Yahudi dadi cetha lumantar Injil. Saben asas ing pangandikané Allah duwé papané dhéwé, saben kasunyatan duwé gegandhèngané. Lan sakabèhing susunané, ing rancangan lan pelaksanané, maringi paseksi tumrap Panganggité. Ora ana budi saliyané Panjenengané Kang Tanpa Wates kang bisa ngandharaké utawa mbentuk kang mangkono iku.

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

Nalika nelusuri manéka pérangan lan nyinaoni sesambungané, kakuwatan-kakuwatan paling luhur saka pikiran manungsa katimbalan mlebu ing kegiatan sing temenan atos lan sengit. Ora ana wong sing bisa nglakoni panaliten mangkono tanpa ngrembakakaké kakuwataning pikiran.

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Lan rega intelektual saka pasinaon Alkitab iku ora mung dumunung ana ing panelusuran marang kayekten lan nglumpukake supaya dadi siji. Rega iku uga dumunung ana ing upaya kang diperlokake kanggo mangerteni tema-tema kang kaaturake. Pikiran kang mung disibukake dening prakara-prakara lumrah, bakal dadi ciut lan ringkih. Manawa ora tau ditugasi kanggo ngertos kayekten-kayekten kang agung lan jembar dayaning pangaribawane, suwe-suwe pikiran iku bakal kelangan daya kanggo tuwuh. Minangka pangayoman marang kemunduran iki, lan minangka rangsangan tumrap pangrembakan, ora ana apa-apa kang bisa nyarujuki pasinaon Sabda Allah. Minangka sarana pendhidhikan intelektual, Alkitab luwih manjur tinimbang buku liyane apa wae, utawa kabeh buku liyane yen digandheng dadi siji. Kaagungan tema-temane, prasaja kang mulya saka pangandikane, kaendahan gambaran-gambarane, ndadekake pikiran dadi urip lan kaangkat kaya kang ora bisa katindakake dening apa wae liyane. Ora ana pasinaon liyane kang bisa marakake kakuwatan pikiran kang mangkono gedhene kaya upaya kanggo mangerteni kayekten-kayekten wahyu kang nggumunake. Pikiran kang kanthi mangkono digandhengake karo pamikiran-pamikiran saka Kang Tanpa Wates, mesthi bakal ngrembaka lan saya kuwat.”

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Lan luwih agung manèh iku daya Kitab Suci ing pangrembakaning sipat kasukman. Manungsa, kang katitahaké kanggo paseduluran karo Gusti Allah, mung ana ing sajroning paseduluran kang mangkono iku bisa nemu uripé kang sejati lan pangrembakané. Katitahaké supaya nemu kabungahané kang paling luhur ana ing Gusti Allah, dhèwèké ora bisa nemu ing samubarang liyané apa kang bisa nenangaké panjaluking ati lan maremaké lapar lan ngelaké jiwa. Sapa waé kang kanthi roh kang tulus lan gelem diwulang nyinaoni pangandikané Gusti Allah, sarta ngupaya mangertèni kayektèn-kayektèné, bakal katuntun lumebu ing sesambungan karo Panganggité; lan, kajaba déning pilihané dhéwé, ora ana wates tumrap kamungkinan pangrembakané.”

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

Ing jembaré rupa gaya lan pokok-pokok babasané, Kitab Suci ngemu sawijining prakara sing bisa narik kawigatèn saben budi lan ngregeng ati saben manah. Ing kaca-kacané katemu sajarah sing paling kuna; riwayat urip sing paling trep karo kauripan satemené; asas-asas pamaréntahan kanggo ngendhalèkaké nagara, kanggo nata omah-tangga—asas-asas sing ora tau kasandhingi déning kawicaksanan manungsa. Ing kono kinandhut filsafat sing paling jero, puisi sing paling endah lan paling luhur, sing paling kebak gegayuhan rasa lan paling nglarani ati. Tulisan-tulisan Kitab Suci, sanajan mung ditimbang saka mangkono iku, regané adoh tanpa upama ngluwihi karya panganggit manungsa endi waé; nanging luwih tanpa wates amba cakupané, luwih tanpa wates gedhé regané, yaiku manawa katitèni sajroning gandhèngané karo pamikiran pusat sing agung. Manawa dideleng ana ing pepadhanging pamikiran iki, saben pokok oleh teges anyar. Ing kayektèn-kayektèn sing dipratelakaké kanthi prasaja banget, kinandhut asas-asas sing dhuwuré kaya swarga lan nyakup kalanggengan.

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

“Tema pokoking Kitab Suci, yaiku tema kang dadi pusat panglumpukane saben tema liyane ing sajroning sakabehing kitab iku, yaiku rancangan panebusan, pamulihan gambaring Allah ana ing jiwaning manungsa. Wiwit saka pratandha pangarep-arep kang kapisan ana ing ukara paukuman kang dipratelakake ing Eden nganti tekan prasetyan pungkasan kang mulya ing kitab Wahyu, ‘Wong-wong mau bakal ndeleng pasuryane Panjenengane; lan asmane Panjenengane bakal ana ing bathuke’ (Wahyu 22:4), isi utama saben kitab lan saben peranganing Kitab Suci iku yaiku pambabaring tema kang nggumunake iki,—kaluhuraning manungsa,—kuwaosing Allah, ‘kang maringi kita kamenangan lumantar Gusti kita Yesus Kristus.’ 1 Korinta 15:57.”

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

“Panjenengané kang nyekel pamanggih iki ana ing ngarsané wewengkon panggulawenthah kang tanpa wates kanggo disinaoni. Panjenengané nduwèni kunci kang bakal mbukakaké marang dhèwèké sakabèhé gedhong bandha pangandikané Gusti Allah.

“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

“Élmu panebusan iku élmuning sakabèhé élmu; élmu kang dadi pasinaoné para malaékat lan kabèh makhluk pinter ing donya-donya kang ora tumiba; élmu kang narik kawigatèné Gusti lan Juru Slamet kita; élmu kang mlebu ing ancas kang kasimpen lan kaendheg ing panggalihé Sang Tanpa Wates—‘kasimpen ing katentreman sajroning jaman-jaman langgeng’ (Roma 16:25, R.V.); élmu kang bakal dadi pasinaoné para umat panebusané Allah sajroning jaman-jaman tanpa pungkasan. Iki iku pasinaon kang paling luhur kang bisa digayuh déning manungsa. Ora ana pasinaon liya kang bisa kaya mangkono, kang bakal nguripaké budi lan ngluhuraké nyawa.”

“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

“‘Kaunggulaning kawruh iku, yèn kawicaksanan maringi urip marang wong-wong kang nduwèni iku.’ ‘Tembung-tembung kang Dakucapaké marang kowé,’ pangandikané Gusti Yésus, ‘iku roh lan iku urip.’ ‘Lan iki urip langgeng, supaya padha wanuh marang Paduka, siji-sijiné Gusti Allah kang sejati, lan marang Panjenengané kang Paduka utus.’ Khotbah 7:12; Yokanan 6:63; 17:3, R.V.”

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

“Daya kreatif kang nimbali jagad-jagad metu ana iku ana ing sabdaning Allah. Sabda iki marakaké kakuwatan; nglairaké urip. Saben dhawuh iku sawijining prasetyan; manawa ditampani déning karsa lan kasumedhakaké ing jiwa, iku nggawa bebarengan uriping Panjenengané Kang Tanpa Wates. Iku ngowahi watak lan nitahaké manèh jiwa miturut gambaré Allah.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

“Gesang ingkang makaten kaparingaken punika kanthi cara ingkang sami ugi dipun lestantunaken. ‘Miturut saben pangandika ingkang medal saking tutuking Allah’ (Matius 4:4) manungsa badhe gesang.

“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

“Pikiran, nyawa, kabangun déning apa kang dadi pangané; lan tumrap kita piyambak kang nemtokaké apa kang bakal dipanganaké marang iku. Ana ing kuwasa saben wong kanggo milih prekara-prekara kang bakal ngenggoni pikiran lan mbentuk watak. Bab saben manungsa kang diparengaké hak kanggo ngambah marang Kitab Suci, Gusti Allah ngandika, ‘Aku wis nulis marang dhèwèké prakara-prakara agung saka angger-angger-Ku.’ ‘Padha sesuwuna marang Aku, lan Aku bakal mangsuli kowé, sarta nuduhaké marang kowé prakara-prakara gedhé lan gagah prakosa, kang durung kokmangertèni.’ Hosea 8:12; Yeremia 33:3.”

“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

“Kanthi pangandikanipun Gusti Allah wonten ing tanganipun, saben manungsa, ing pundi kemawon kahanan gesangipun kapesthekaken, saged gadhah patunggilan kados dene ingkang dipunpilihipun piyambak. Ing kaca-kacanipun piyambakipun saged sesrawungan kaliyan para anggota umat manungsa ingkang paling mulya lan paling sae, sarta saged mirengaken swaranipun Sang Langgeng nalika Panjenenganipun ngandika kaliyan manungsa. Nalika piyambakipun nyinau lan ngraosaken kanthi semadi prakawis-prakawis ingkang ‘dipunkajeng-kajeng para malaekat badhe dipuntingali’ (1 Petrus 1:12), piyambakipun saged gadhah patunggilan kaliyan para malaekat wau. Piyambakipun saged ndherek jejakipun Sang Guru swarga, lan mirengaken pangandikanipun kados nalika Panjenenganipun mulang wonten ing gunung, ing tanah rata, lan ing seganten. Piyambakipun saged manggen wonten ing jagad punika wonten ing swasana swarga, maringi dhateng tiyang-tiyang ing bumi ingkang nandhang susah lan kacoban punika pikiran-pikiran pangajeng-ajeng lan pepenginan tumuju kasucèn; piyambakipun piyambak saya celak lan saya celak malih wonten ing patunggilan kaliyan Panjenenganipun ingkang boten katingal; kados dene piyambakipun jaman rumiyin ingkang mlampah kaliyan Gusti Allah, saya nyedhak lan saya nyedhak malih dhateng ambangipun jagad langgeng, ngantos lawang-lawanging kabikak, lan piyambakipun mlebet wonten ing ngriku. Piyambakipun boten badhe rumiyin dados tiyang manca. Swarà-swarà ingkang badhe nyarujuki piyambakipun punika swaranipun para suci, ingkang, sanadyan boten katingal, nalika wonten ing bumi dados para mitranipun—swarà-swarà ingkang wonten ing ngriki sampun dipunsinaoni piyambakipun kanggé dipunbedakaken lan dipunasihi. Piyambakipun ingkang lumantar pangandikanipun Gusti Allah sampun gesang wonten ing patunggilan kaliyan swarga, badhe manggihaken piyambakipun piyambak kraos kados wonten ing griyanipun piyambak ing satengahing patunggilaning swarga.” Education, 123–127.