Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.
Sadurungé kita ngrembug bab apa iku kayektèn, kita nyathet menawa kita wis miwiti panaliten iki kanthi telung ayat kapisan saka Wahyu pasal siji, lan sawisé kuwi nambah sawijining artikel babagan Élia. Sawetara ancas saka panaliten-panlitèn iki yaiku kanggo ngenali perané Amérika Sarékat ing nubuatan, kanggo mbukak pesen Wahyué Yésus Kristus, kanggo ngakoni perané para nabi minangka pralambang umaté Allah, lan kanggo nimbang implikasi saka apa tegesé yèn Yésus iku Alfa. Kita wis nduduhaké yèn telung ayat kapisan saka Wahyu selaras lan cocog karo ayat-ayat pungkasan saka Wahyu, lan ing loro-loroné, ing wiwitan lan ing wekasan, Yésus mratelakaké Diri-Né minangka Alfa lan Omega, wiwitan lan wekasan, sing kapisan lan sing pungkasan.
We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.
Kula migunakaken rembagan cekak babagan Elia ing piwulang kapindho supados nedahaken bilih ayat-ayat pambuka ing Kitab Suci selaras kaliyan ayat-ayat panutup ing Prajanjian Lawas saha Prajanjian Anyar, lan salajengipun bilih ayat-ayat pambuka ing Prajanjian Anyar ugi selaras kaliyan wiwitan utawi pungkasan, kanthi cara punapa kemawon panjenengan kersa nyawang Kitab Suci, dados satunggal kabèh utawi dados kalih Prajanjian.
Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.
Prakara liya kang kita upaya kembangaké yaiku pangerten yèn Kaallahan wis makarya alon-alon kanggo mbabaraké kaallahan sajroning sajarah. Mulané kita wis nyathet yèn, sairing lumakuné wektu ing tema Alkitab bab sajarah prajanjian, Gusti Allah, sethithik mbaka sethithik, mbabaraké saya akèh wataké lumantar pralambang saka manéka jenengé. Gusti Allah Kang Mahakuwaos ngandika marang Abraham, lan Gusti Allah kang padha uga ngandika marang Musa, nanging maringi weruh marang Musa yèn wiwit wektu iku lan salajengipun asmané kudu kawiwitan dikenal minangka Jehovah. Banjur nalika Kristus rawuh, Panjenengané ngenalaké sarirané kanthi sawijining asmà kang ora dikenal ing Prajanjian Lawas, kajaba mung siji pangucap saka asmà iku déning sawijining wong Babil ing pasal katelu kitab Daniel. Ora mung Gusti Yesus negesaké yèn Panjenengané iku Putra ontang-antingé Sang Rama, nanging Panjenengané uga, ing sajarah prajanjian kang mligi iku, ngenali sarirané minangka Putraning Manungsa. Gusti Allah uga maringi sawijining asmà marang Adventisme Millerit nalika Panjenengané lumebet ing prajanjian karo wiwitané Adventisme.
“At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.
“Ing wekdal punika, nalika kita sampun mekaten caket kaliyan wekasan, punapa kita badhé dados mekaten kados donya ing laku lampah, satemah tiyang-tiyang ngupados kanthi muspra badhé manggih umatipun Allah ingkang gadhah sesebutan punika? Punapa wonten tiyang ingkang badhé ngedol ciri-ciri kita ingkang mirunggan minangka umat pilihanipun Allah demi kauntungan punapa kemawon ingkang saged dipunparingaken déning donya? Punapa piwales becik saking tiyang-tiyang ingkang nglanggar angger-anggering Allah kedah dipunanggep minangka prakawis ingkang aji sanget? Punapa tiyang-tiyang ingkang déning Gusti sampun dipunwastani umatipun piyambak badhé ngira bilih wonten kakuwasan sanès ingkang langkung inggil tinimbang Sang AKU INGKANG ANGGENING AKU? Punapa kita badhé ngupados ngilangi titik-titik pambédaning pracaya ingkang sampun ndadosaken kita Adventis Dina Kaping Pitu?” Evangelism, 121.
The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.
Asma sing kaparingake marang Adventis dina kapitu iku kaparingake déning Pangéran, lan Sister White asring nyebut para Adventis minangka umat Allah sing wis diparingi asma. “Denominated” tegesé diparingi asma. Mung ana loro pasamuwan sing Sister White tetelakaké minangka umat Allah sing wis diparingi asma, yaiku Israèl kuna lan Israèl modhèren.
Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.
Mulané, nalika kita nerusaké panaliten kita bab kitab Wahyu, aku ngusulaké yèn “jeneng anyar” kang kaandharaké marang wong-wong Filadelfia, sing uga dipralambangaké minangka satus patang puluh papat èwu, iku minangka pérangan gedhé saka rahasia kenabian kang dibukak segelé pas sadurungé mangsa kasempatan sih-rahmat katutup.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Sapa kang menang bakal Dakdadèkaké tugu ana ing padalemaning Allah-Ku, lan dhèwèké ora bakal metu manèh saka ing kono; lan Aku bakal nulis ana ing dhèwèké asmaning Allah-Ku, lan asmaning kutha Allah-Ku, yaiku Yérusalèm anyar, kang tumurun saka swarga saka Allah-Ku; lan Aku bakal nulis ana ing dhèwèké asma-Ku kang anyar. Sing sapa nduwèni kuping, karebèn ngrungokaké apa kang dipangandikakaké déning Sang Roh marang pasamuwan-pasamuwan. Wahyu 3:12, 13.
The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.
Pesen pepènget kang pungkasan iku yaiku pesen saka Wahyu Yesus Kristus, lan iku minangka panyingkapan bab watak-Iya.
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.
“Wong-wong kang ngentèni rawuhipun Pangantèn Kakung kudu kandha marang wong akèh, ‘Lah, iki Allahmu.’ Sorot pungkasaning pepadhang sih-rahmat, piwucal sih-rahmat pungkasan kang bakal kaparingaké marang jagad, yaiku pambabar bab watak katresnanipun. Anak-anaké Allah kudu mratélakaké kamulyanipun. Ing urip lan wataké dhéwé, wong-wong mau kudu nglairaké apa kang wis ditindakaké sih-rahmaté Allah tumrap wong-wong mau.” Christ’s Object Lessons, 415, 416.
We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.
Kita gadhah langkung kathah malih ingkang kedah kacathet ngengingi Gusti Yesus minangka Sang Sabda, nanging sapunika kita badhe ngrembag tembung “kayekten.” Pangertosan bab “kayekten,” ugi tembung “kayekten,” lan ugi aksara-aksara ingkang dipunginakaken kangge mbentuk “sabda kayekten,” punika minangka pangertosan tumrap watakipun Kristus.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Mulané Pilatus ngandika marang Panjenengané, “Dadi Panjenengan iku Raja?” Gusti Yésus mangsuli, “Panjenengané piyambak kang ngandika manawa Aku iki Raja. Awit kanggo iki Aku miyos, lan kanggo iki Aku rawuh ing jagad, supaya Aku neksèni kayekten. Saben wong kang asalé saka kayekten ngrungokaké swaraningSun.” Pilatus ngandika marang Panjenengané, “Apa ta kayekten iku?” Bareng wis ngandika mangkono, banjur panjenengané metu manèh sowan marang wong-wong Yahudi, lan ngandika marang wong-wong mau, “Aku ora nemu kaluputan babar pisan ana ing Panjenengané.” Yokanan 18:37, 38.
The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.
Tembung Yunani sing diterjemahaké minangka “kayektèn” ing ayat iku dijupuk saka sawijining tembung Ibrani, kang uga minangka aksara lan malah uga minangka angka. Aksara kapisan ing abjad Ibrani yaiku ‘aleph.’ Satemené, rong aksara kapisan ing abjad Ibrani yaiku “aleph” lan “beth,” lan iku banget padha karo rong aksara kapisan ing Yunani, yaiku alpha lan beta. Bareng, kalorone mbentuk oyod tembung kanggo tembung “alphabet.” Mulané, tembung “alpha” (saka aksara Ibrani aleph) dipigunakaké minangka aksara, tembung, angka, lan uga minangka salah siji saka akèh asmané Gusti Yésus.
When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.
Nalika Pilatus nglairaké pitakon, “Apa iku kayektèn?” Gusti Yesus wus ngandharaké marang dhèwèké manawa sebab Panjenengané “rawuh ing donya,” sarta uga manawa sebab Panjenengané “lair” iku supaya neksèni bab “kayektèn.” Panjenengané banjur nambahi menawa “saben wong kang kalebu ing kayektèn ngrungokaké” swara-Né.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Rahayu wong kang maca, lan wong-wong kang ngrungokake pangandikaning wangsit iki, sarta netepi samubarang kang katulis ana ing kono; awit wektune wis cedhak. Wahyu 1:3.
TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.
BEBENER: G225—Saka G227; bebener: – bener, X satemené, bebener, kayektèn. G227—Saka G1 (minangka partikel negatif) lan G2990; bener (amarga ora ndhelikaké): – bener, satemené, bebener. G1; Α. Asal Ibrani; aksara kapisan ing alfabèt: kanthi kiasan waé (saka panganggoné minangka angka) kang kapisan. Alfa.
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.
Gusti Yesus ngandika marang panjenengané, Aku iki dalan, kayektèn, lan kauripan; ora ana wong siji waé kang sowan marang Sang Rama, kajaba lumantar Aku. Yohanes 14:6.
When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.
Nalika Gusti Yesus ngandika, “Aku iki … kayekten.” Panjenengané saèstu ngandika manawa Panjenengané iku sawijining aksara, sawijining angka, lan sawijining tembung kanggo aksara alpha; lan tembung alpha, lan angka alpha, iku kabèh “kayekten.” Ing kitab Daniel, Kristus nyarwakaké Sarirané minangka Sang Pangaṅka ingkang nggumunaké, kang dadi tegesing tembung Ibrani “Palmoni,” kang diterjemahaké minangka “sang suci tartamtu kang ngandika,” ing Daniel wolu.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Banjur aku krungu ana satunggaling wong suci ngandika, lan wong suci liyané matur marang wong suci tartamtu kang ngandika mau, “Nganti pira suwéné wahyu bab kurban padinan, lan bab panerak kang njalari karusakan, nganti pasucèn lan bala padha kaulungaké supaya kinidak-idak?” Lan dhèwèké ngandika marang aku, “Nganti rong èwu telung atus dina; sawisé iku pasucèn bakal karesiki.” Daniel 8:13, 14.
That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.
“Sang suci tartamtu” ing ayat kaping telulas iku yaiku “Palmoni”— sang juru itung kang nggumunake, utawa juru itunging prakara-prakara kang kasimpen. Rong ayat iki minangka papan dipratelakakene ramalan 2300 taun lan loro ramalan 2520 taun. Ramalan 2300 taun ngrembug bab “papan suci,” lan loro ramalan 2520 taun ngrembug bab “bala,” amarga papan suci lan bala iku padha bakal katindhih lan kinclak dening Roma. Ramalan 2520 taun nggambarake penginjak-injakan marang papan suci Allah lan umaté. Ana telung ramalan jero kang sesambungan siji lan sijiné, adhedhasar wektu, pas ing titik ing Kitab Suci nalika Gusti Yesus ngenalake Sarirané piyambak minangka sang juru itung kang nggumunake tumrap prakara-prakara kang kasimpen. Dudu mung prakara yèn Panjenengané milih rong ayat iki kanggo ngenalake Sarirané minangka Pangéraning wektu, nanging rong ayat panggonan Panjenengané mratelakake Sarirané iki uga nandhani wektu nalika Panjenengané bakal lumebu ing prejanjian karo Israèl rohani modhèren, lan rong ayat iki uga dadi dhasar lan pilar pusaté Adventisme.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Kitab Suci sing ngungkuli kabeh liyane, kang dadi dhasar lan uga pilar utama iman Advent, yaiku pawartos iki, ‘Nganti rong ewu telung atus dina; banjur pasucèn bakal diresiki.’ [Daniel 8:14.]” The Great Controversy, 409.
At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.
Ing wektu wekasan ing taun 1798, kitab Daniel kabikak segelé lan pesen malaékat kapisan rawuh ing sajarah, nandhani tambahing kawruh bab panguwucalan nabi sing dumadi ing jaman gerakan Millerit, kang dadi wiwitané Adventisme Dina Kaping Pitu. Nalika kitab Daniel kabikak segelé marang para Millerit, sawijining pesen saka Palmoni—yaiku pesen bab wektu—dimangertèni. Sabdané Allah ora tau gagal, lan tansah nandhani pungkasan kanthi wiwitan. Mulané, ing pungkasan Adventisme mesthi temenan bakal ana panyingkapan wataké Panjenengané, kaya déné sing ana ing sajarah Millerit. Kasunyatan iki adhedhasar wiwitan lan pungkasan Adventisme, nanging uga adhedhasar sesambungan sing wis katetepaké antarané kitab Daniel lan kitab Wahyu. Daniel lan Wahyu makili siji kitab, lan ing perwakilan iku, kalorone iku dadi loro seksi, sing kapisan yaiku Daniel lan sing pungkasan yaiku Wahyu.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.
“Kitab Daniel lan Wahyu iku satunggal. Sing siji iku sawijining wangsit, sing sijiné sawijining pambukan; sing siji kitab kang katutup, sing sijiné kitab kang kabukak.” Seventh-day Adventist Bible Commentary, volume 7, 972.
Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.
Kitab Daniel lan Wahyu iku loro kitab kang satemené minangka siji kitab, kaya dene Alkitab iku siji kitab kang kabagi dadi Prajanjian Lawas lan Prajanjian Anyar, utawa wiwitan lan pungkasan. Ing Wahyu pasal sewelas, loro seksi kang dipratelakake minangka Musa lan Éliah iku Prajanjian Lawas lan Prajanjian Anyar.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Babagan loro seksi iku, nabi banjur mratelakake maneh: ‘Iki loro wit zaitun lan loro kaki dian sing ngadeg ana ing ngarsané Gusti Allahing bumi.’ ‘Pangandika Paduka,’ pangandikané juru masmur, ‘iku pepadhang tumrap sikil kawula, lan pepadhang tumrap margi kawula.’ Wahyu 11:4; Jabur 119:105. Loro seksi iku nggambarake Kitab Suci Prajanjian Lawas lan Prajanjian Anyar.” The Great Controversy, 267.
Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).
Daniel lan Yohanes iku loro seksi sing padha-padha dianiaya, padha-padha digawa dadi tawanan, padha-padha kaparingan garis sajarah kenabian kang padha kanggo dicathet, padha-padha nggambarake wong satus patang puluh papat ewu, padha-padha urip ing sawise karusakane Yerusalem, lan padha-padha dadi pralambang pati lan wunguné manèh, (Yohanes saka lenga sing nggodhok lan Daniel saka guwa singa).
Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.
Dhaniel nedahaké sawijining wahyu mirunggan ngenani wataké Kristus, lan panjenengané nindakaké iku ana ing rong ayat kang déning ilham sinebut “pilar tengah lan dhasar” gréja Advent Dina Kapitu. Rong ayat mau iku “watu pucak,” yaiku watu pungkasan kang dipasang ana ing dhasar-dhasar kang dilambangaké déning pakaryané William Miller. Watu pucak iku nggawa bebarengan karo dhèwèké pangerten babagan papan suci swarga, angger-anggering Allah, Sabat, pangadilan panyelidikan, lan telung malaékat ing Wahyu patbelas. Dhaniel iku wiwitaning kitab, Yohanes iku pungkasané.
John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.
Tulisan Yohanes bakal ngidentifikasi sawijining wahyu ngenani watak Kristus ing pungkasan Adventisme. Ing wiwitan Israel modhèren, Panjenengané nyatakaké Sarirané minangka Sang Juru-Itung Ajaib, Sang Pencipta samubarang kabèh kang sipaté matématis; lan ing pungkasan Israel modhèren Panjenengané lagi nyatakaké Sarirané minangka ahli basa kang nggumunakaké. Panjenengané iku Sang Pencipta samubarang kabèh kang magepokan karo basa, apa waé wujudé, manawa iku struktur basa, paugeran gramatikal, tembung-tembung, malah nganti aksara-aksara abjad. Panjenengané nitahaké komunikasi kang kalaksanani lumantar tembung-tembung, diatur déning paugeran gramatikal, manawa katulis utawa kaucapaké, lan katulis nganggo abjad kang kagawé miturut rancangané Panjenengané; lan ngluwihi sakabèhé iku—Panjenengané iku Sang Sabda. Lumantar Sabda iku Panjenengané ngowahi wong-wong Laodikia kang wuta lan ora siyap dadi wong-wong Filadelfia kang kasucèkaké.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sucèkna wong-wong mau lumantar kayekten Paduka: pangandika Paduka iku kayekten. Yohanes 17:17.
The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.
Tembung sing dipunjarwakakên dados “nyucekake” tegesipun ndadosakên suci. Satus patang puluh papat ewu punika badhé dados suci, lan badhé sampun nggayuh kaanan watak punika lumantar “bebener,” utawi saged ugi dipunwastani lumantar “pangandikanipun,” awit Gusti Yesus punika Sang Sabda lan Panjenenganipun punika bebener.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.
Ing wiwitan ana Sang Sabda, lan Sang Sabda ana bebarengan karo Gusti Allah, lan Sang Sabda iku Gusti Allah. Panjenengané iku wiwit ing wiwitan ana bebarengan karo Gusti Allah. Samubarang kabèh katitahaké lumantar Panjenengané; lan tanpa Panjenengané ora ana apa waé kang katitahaké saka samubarang kang wus katitahaké. Yokanan 1:1–3.
Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.
Pramila menawa punika bab ingkang kapisan piyambak ingkang dipunserat déning Yohanes wonten ing Injilipun. Mesthinipun punika sajajar kaliyan bab kapisan ingkang dipunserat wonten ing Purwaning Dumadi. Punika nambah paseksi mau, kanthi langkung cetha netepaken punapa ingkang kaandharaken wonten ing Purwaning Dumadi satunggal.
In the beginning God created the heaven and the earth. Genesis 1:1.
Ing wiwitaning dumadi, Allah nitahaké langit lan bumi. Purwaning Dumadi 1:1.
The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.
Tembung sing dipunjarwakaken dados “Allah” ing ayat kapisan punika awujud jamak, saéngga wiwit saking “wiwitan” piyambak sampun nedahaken bilih Allah punika langkung saking satunggal. “Ing wiwitan” wonten ing Injil Yohanes, Sang Sabda wonten sesarengan kaliyan Allah lan punika Allah. Lan Sang Sabda punika Sang Juru Cipta.
Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.
Gusti Yesus iku Sang Sabda, lan Panjenengané ngasilaké Kitab Suci lumantar nggabungaké kaallahan karo kamanungsan—kaallahan kaawakaké déning Roh Suci lan kamanungsan ana ing pribadi wong-wong sing nulis tembung-tembung ing kitab-kitab kang arep dikirim marang pasamuwan-pasamuwan. Mulané, Kitab Suci iku sawijining gabungan kamanungsan lan kaallahan kaya dene Gusti Yesus. Kitab Suci, sanadyan ana keterlibatan manungsa daging kang wis tiba ing dosa, iku suci, lan wong-wong sing nulisaké iku uga suci.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Kita uga nduwèni tembung pamedhar wangsit kang luwih mesthi; lan kowé becik manawa nggatèkaké iku, kaya déné marang pepadhang kang sumunar ana ing panggonan kang peteng, nganti ésuké awan padhang, lan lintang ésuk njedhul ana ing ati-atinira: Mangertia iki dhisik, yèn ora ana sawiji-wiji pamedhar wangsit ing Kitab Suci kang asalé saka panfsirané dhéwé. Awit pamedhar wangsit iku biyèn ora teka marga saka karsané manungsa, nanging para wong suci kagungané Allah padha ngandika kaya déné didhorong déning Roh Suci. 2 Petrus 1:19–21.
Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.
Sanadyan para nabi iku wong-wong suci, nanging padha isih manungsa kang wus tumiba, awit kabèh wong wis padha nglakoni dosa lan kélangan kamulyaning Allah. Nanging Kitab Suci iku perpaduan antaraning kaallahan lan kamanungsan, lan iku suci, awit Sabdaning Allah rawuh kanggo nduduhaké ing gesangé lan ing Sabda kang katulis yèn kamanungsan kang kapandhégani karo kaallahan iku ora nglakoni dosa. Apa kang bener tumrap Kitab Suci, iku uga bener tumrap Kristus, awit Panjenengané iku Kitab Suci.
Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.
Yesus ngasta dhaging dosa ing dhiri-Nya piyambak lan ora tau nglakoni dosa, saéngga maringi tuladha yèn kamanungsan kang manunggal karo kaallahan ora nglakoni dosa.
“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.
“Crita babagan Bètléhem iku sawijining tema kang ora ana enteke. Ing kono kapethet ‘jeroning kasugihan, kawicaksanan lan kawruh Allah.’ Rum 11:33. Kita gumun marang kurbaning Juru Slamet kang nggentos dhampar swarga karo palungan, lan pasrawungan karo para malaekat kang nyembah karo kewan-kewan ing kandhang. Kumingsuning manungsa lan rasa cukup marang dhiri piyambak katetepaké luput ana ing ngarsané Panjenengané. Nanging iki mung wiwitan saka andhap-asoré Panjenengané kang nggumunakaké. Tumrap Putraning Allah, tumindak nampi sipat kamanungsan mesthi wis dadi asor kang meh tanpa wates, malah sanadyan Adam isih ngadeg ana ing kasucèné ing Éden. Nanging Gusti Yésus nampi kamanungsan nalika golongan manungsa wis dilemesaké déning patang ewu taun dosa. Kaya saben anaké Adam, Panjenengané nampi asil saka lumakuné angger-angger warisan kang agung. Kaya apa asil-asil iku kapratelakaké ana ing sajarah para leluhuré miturut daging. Panjenengané rawuh kanthi warisan kang kaya mangkono supaya mèlu nanggung kasusahan lan panggodha kita, lan maringi kita tuladha gesang tanpa dosa.” The Desire of Ages, 48.
Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.
Yesus iku Sang Sabda, lan Yesus uga Kitab Suci padha-padha minangka pamanunggalaning kamanungsan lan kaallahan. Nalika Yesus ngasilake Kitab Suci sajrone pirang-pirang abad, Panjenengane nglebokake paugeran-paugeran ana ing sajroning Kitab Suci supaya wong-wong kang bakal krungu bisa krungu. Paugeran-paugeran kang nguwasani Kitab Suci iku uga minangka sipat-sipat watak Panjenengane.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Ing kitab Wahyu kabèh kitab ing Kitab Suci padha ketemu lan pungkasané ana ing kono. Ing kéné ana pelengkapé kitab Daniel.” Para Rasul, 585.
The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?
Tembung “pelengkap” tegesipun nggawa dhateng kasampurnan. Paseksenipun Daniel pungkasanipun wonten ing Wahyu, saéngga paseksenipun Daniel dados wiwitan lan Wahyu dados pungkasan. Wiwitaning Wahyu kaulang malih ing pungkasaning Wahyu, lan ing ayat kapisan saking Daniel bab satunggal wonten perang antawisipun Israèl harfiah lan Babilon harfiah, ing pundi Babilon menang; nanging ing pungkasaning sajarah mangsa panyobosan ing Daniel 11:45, 12:1, Babilon rohaniah wonten ing peperangan nglawan Israèl rohaniah, lan ing pungkasanipun, Babilon kalah lan Israèl menang. Kados déné kaliyan Yohanes wonten ing kitab Wahyu, wiwitaning paseksenipun Daniel cocog kaliyan pungkasaning paseksenipun. Mila, punapa ta kayekten?
Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.
Doktrin iku sawijining tembung kang nandhani apa kang dimangertèni bener déning sakelompok wong pracaya. Tujuan utawa panganggoné ora winates mung tumrap Alkitab utawa agama Kristen. Ing apa kang sinebut kekristenan, kamungkinan ana luwih akèh “doktrin” palsu tinimbang kang bener, awit Babil rohani, kapapaan, iku sawijining kurungan kanggo saben manuk kang najis lan sengit, lan manuk-manuk iku nggambaraké piala, kang dilestarekaké lan ditutupi déning gréja-gréja lumantar doktrin-doktrin palsu, kayata yèn angger-anggering Toret wis dibatalaké. Nanging ana doktrin kang sejati.
“The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.
Pikirané wong-wong Berea ora disempitaké déning prasangka. Wong-wong mau gelem nyelidiki kayektening piwulang-piwulang kang diwedharaké para rasul. Wong-wong mau nyinau Kitab Suci, dudu awit saka rasa penasaran, nanging supaya padha bisa mangertèni apa kang wus katulis bab Mesias kang wus dijanjèkaké. Saben dina padha nliti cathetan-cathetan kang kauningaké déning ilham, lan nalika padha mbandhingaké Kitab Suci karo Kitab Suci, para malaékat swarga ana ing sandhingé, madhangi pikirané lan ngélingaké atiné.
“Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.
“Ing endi wae kayektèn-kayektèn Injil dipratelakaké, wong-wong kang kanthi jujur kepéngin nindakaké sing bener dituntun supaya kanthi tekun nyelidiki Kitab Suci. Manawa, ing adegan-adegan panutup sajarah bumi iki, wong-wong kang kabar kayektèn-kayektèn panggodhèn dipratelakaké marang wong-wong mau gelem nuruti tuladha wong Berea, kanthi saben dina nyelidiki Kitab Suci, lan nyarujukaké pawarta-pawarta kang digawa marang wong-wong mau karo Sabdaning Allah, mesthiné ing dina iki bakal ana cacah gedhé wong kang setya marang pranatan-pranatan angger-anggering Allah, ing panggonan kang saiki mung ana sawetara waé. Nanging nalika kayektèn-kayektèn Kitab Suci kang ora disenengi wong akèh dipratelakaké, akèh wong ora gelem nindakaké panaliten iki. Sanadyan padha ora bisa mbantah piwulang Kitab Suci kang cetha, nanging isih padha mratélakaké rasa wegah kang banget kanggo nyinaoni bukti-bukti kang dipasrahaké. Sawenèh nganggep yèn sanajan piwulang-piwulang iki temen bener, ora pati wigati apa padha nampani pepadhang anyar iku utawa ora, lan padha ngugemi dongèng-dongèng kang nyenengaké ati, kang dienggo mungsuh kanggo nasaraké jiwa-jiwa. Mangkono pikirané dipetengi déning kasalahan, lan wong-wong mau banjur kapisah saka swarga.”
“All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.
“Kabèh wong bakal diadili manut pepadhang kang wis diparingaké. Gusti ngutus para duta-Dalêm mawa pawarta karahayon, lan marang wong-wong kang ngrungokaké, Panjenengané bakal nuntut tanggung jawab miturut cara anggoné padha ngurmati tembung-tembung para abdining-Dalêm. Wong-wong kang kanthi tulus ngupaya kayektèn bakal nindakaké panyelidikan kang teliti, manut pepadhanging Sabdaning Allah, marang piwulang-piwulang kang dipasrahaké marang wong-wong mau.” Kisah Para Rasul, 231, 232.
There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”
Ana “piwulang-piwulang” kang dadi “bebener Injil,” lan piwulang-piwulang iku kudu diselidiki. Sawetara, (manawa dudu kabèh) iku minangka “bebener kang nyoba.” Dina Sabat iku sawijining bebener kang nyoba sing gampang dimangertèni. Ana piwulang kang bener lan piwulang kang palsu. Sawetara saka piwulang kang bener mau ngaturaké sawijining ujian marang wong-wong kang ngrungokaké. Ana uga sawijining jinis bebener kang diparingaké kanggo sawijining mangsa wektu tartamtu. Bebener-bebener iki sinebut “bebener saiki.”
“There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
Ana akèh kayektèn sing aji banget kang kinandhut ana ing Sabdaning Allah, nanging “kayektèn saiki” iku kang dibutuhaké déning pasamuwan ing wektu iki. Aku wis weruh bebayané para utusan padha nyimpang saka pokok-pokok wigati saka kayektèn saiki, banjur mapan ngrembug bab-bab kang ora ngrancang kanggo manunggalké pasamuwan lan nucèkaké nyawa. Ing kéné Sétan bakal nggunakaké saben kaluwihan sing bisa kanggo ngrusak prakara iki.
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Nanging bab-bab kayata pasamuwan suci, ing gandhengané karo 2300 dina, pepakon-pepakoné Allah lan pracayané Gusti Yésus, pancen trep sanget kanggo nerangaké gerakan Advent ing jaman kapungkur lan nduduhaké apa kalungguhan kita saiki, netegaké pracayané wong-wong kang mangu-mangu, lan maringi kastemenan tumrap mangsa ngarep kang mulya. Iki, kaya kang kerep dakdeleng, iku prakara-prakara pokok kang kuduné dadi panggonan para utusan anggoné ngrembag.” Early Writings, 63.
Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.
Para Adventis asring migunakaké pethikan iki kanggo nyingkiri apa sing satemené diandharaké déning pethikan mau. Wong-wong mau ndhawuh yèn kabèh sing kudu ditekanaké ing pesen-pesen kita bab “kayektèn saiki” iku mung papan suci, 2300 dina, angger-angger, lan pracaya marang Gusti Yésus. Wong-wong mau ngaturaké pratelan iki supaya nyingkiri apa sing wis dipratélakaké ngenani papat prakara iki.
The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”
Tujuan saka papat kayekten agung iki yaiku amarga iku wis “kasaguh sampurna kanggo nerangake gerakan Advent ing jaman kapungkur lan nedahake apa kalungguhan kita saiki, netepake pracaya para kang mangu-mangu, lan maringi pepesthen tumrap mangsa ngarep kang mulya.” Papat piwulang kayekten saiki iki dipunrancang kanggo nedahake manawa wiwitan Adventisme (gerakan Advent ing jaman kapungkur) nggambarake pungkasan Adventisme (kalungguhan kita saiki). Papat piwulang utama iku “kasaguh kanthi sampurna” kanggo nerangake asas manawa pungkasan digambarake dening wiwitan. Miturut pethikan ilham iki, iki yaiku “kayekten saiki” kang “saiki diperlokake déning pepanthan.”
Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.
Israèl kuna iku wiwitané Israèl, lan Israèl modhèren iku pungkasané. Israèl harfiah kuna dadi pralambang tumrap umat Advent Dina Kaping Pitu wiwit wektu pungkasan ing taun 1798, nganti tekan hukum dina Minggu. Sadurungé rawuhé Kristus kang kapisan, “bebener saiki” ora katon déning wong-wong Yahudi, amarga padha wuta (Laodikia) déning gumantungé marang adat lan tradhisi.
“We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.
“Kula kepéngin mangertos wekdal ingkang kita gesangi. Kita mboten namung setengah mangertos punika. Kita mboten namung setengah nampi punika. Manah kula gumeter wonten ing salebeting kula nalika kula mikiraken mêngsah kados pundi ingkang kedah kita adhepi, lan sepinten kirangipun kasiyapan kita kanggé ngadhepi piyambakipun. Pacobanipun para putraning Israèl, lan sikapipun sadèrèngipun rawuhipun Kristus ingkang kapisan, sampun kapratelakaken wonten ing ngajeng kula malih lan malih kanggé nedahaken kahanan umatipun Gusti Allah wonten ing pengalamanipun sadèrèngipun rawuhipun Kristus ingkang kaping kalih—kados pundi satru punika ngupadi saben kalodhangan kanggé ngrebut pangwasaning pikirannipun tiyang Yahudi, lan ing dinten punika piyambakipun ugi ngupadi mbutaaken pikirannipun para abdinipun Gusti Allah, supados piyambakipun boten saged mbedakaken bebener ingkang aji.” Selected Messages, buku 2, 406.
According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.
Miturut rujukan kita sabanjuré, wong Yahudi wis kelangan pangrasa marang “bebener asli saka Allah,” lan bebener asli iku tumrap wong Yahudi yaiku sajarah bab panylametan saka Mesir. Sajarah panylametan iku dadi bebener asli tumrap wong-wong mau, yaiku bebener sing padha dipréntah supaya diwulangaké marang anak-anaké tumeka ing turun-temurun. Wong-wong mau wis gagal, kaya dene Adventisme uga wis gagal. Supaya bisa ngetingalaké bebener marang wong Yahudi sing kawuta, Gusti Yesus nempatake bebener mau ana ing sajroning sawijining kerangka.
“In the time of the Saviour, 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 Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour 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.
“Ing jamané Sang Juru Slamet, wong Yahudi wis nutupi pepanggihaning kayektèn kang aji banget nganggo reruntuhan tradhisi lan dongèng, nganti ora bisa mbedakaké endi kang bener lan endi kang palsu. Sang Juru Slamet rawuh kanggo nyingkiraké reruntuhan pamitados lan kaluputan kang wis suwé dielu-eluk, lan kanggo mapanakaké pepanggihaning Sabdaning Allah ana ing pigura kayektèn. Menawa Sang Juru Slamet rawuh marang kita saiki kaya Panjenengané nate rawuh marang wong Yahudi, Panjenengané bakal kedah nindakaké pakaryan kang padha, yaiku nyingkiraké reruntuhan tradhisi lan upacara. Wong Yahudi kaganggu banget nalika Panjenengané nindakaké pakaryan iki. Wong-wong mau wis kelangan pandelengan marang kayektèn Allah kang asli, nanging Kristus ndadèkaké iku katon manèh. Iku dadi pakaryan kita kanggo mbébasaké kayektèn-kayektèn Allah kang aji banget saka pamitados lan kaluputan.”
“Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.
“Kayektèn-kayektèn kang mulya wis kaurug nganti ora katon, lan wis dipudharaké pepadhangé sarta digawe ora narik kawigatèn déning kasalahan lan tahayul. Gusti Yésus nglairaké pepadhanging Allah, lan ngetokaké padhang kang éndah saka kayektèn ana ing sakabèhé kamulyan ilahiné. Pikirané wong-wong kang jujur kapenuhan rasa kagum. Atiné katarik déning rasa tresna kang suci marang Panjenengané kang ngetokaké permata-permata kayektèn lan mameraké iku marang pangertèné.”
“The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.
“Bangsa Yahudi mangertosi sawarnaning bebener, lan mulangaken sawatawis bagéan saking Sabdaning Allah; nanging piyambakipun boten mangertosi jangkahing Hukum Allah ingkang amba lan jero. Kristus nyirnakaken reregeding tradhisi, lan mratelakaken inti sejati saha manahipun ancas-ancas Allah. Nalika Panjenengané nindakaken mekaten, wong-wong mau dados nesu ngantos boten kendhat. Wong-wong mau nyebaraken pawartos palsu saking satunggal kitha dhateng kitha sanèsipun bilih Kristus ngrusak pakaryaning Allah. Nanging nalika Gusti Yesus nyingkiraken tata-cara ingkang lawas, Panjenengané mulihaken malih bebener-bebener ingkang lawas, kanthi nempataken sadaya punika wonten ing rerangkèn bebener. Panjenengané nyarasaken lan ngraketaken punika sadaya, saéngga dados satunggaling sistem bebener ingkang pepak lan simetris. Punika pakaryan ingkang katindakaken déning Juru Wilujeng kita; lan sapunika, punapa ingkang badhé kita tindakaken? Punapa kita boten badhé makarya selaras kaliyan Kristus? Punapa kita badhé dipréntah déning omongan-omongan ingkang namung kabar? Punapa kita badhé nglilakaken pangangen-angen kita piyambak ndhelikaken padhanging Allah saking kita? Kita kedah maos kanthi temen, mirengaken kanthi pangertosan, lan mulangaken dhateng tiyang sanès ugi prekawis-prekawis ingkang sampun kita sinaoni. Kita kedah tansah ngelak lan ngraos luwe badhé roti panguripan, tansah ngupados toya gesang lan salju saking Libanon, supados kita saged nuntun umat dhateng toya gesang ingkang nyegeraken, toya ingkang adhem saking Sumbering bebener.” Review and Herald, 4 Juni 1889.
At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.
Nalika rawuhipun ingkang kapisan, Gusti Yesus “mulihaken malih kayektèn-kayektèn lami, kanthi mapanaken ing salebeting rerangkèn kayektèn. Panjenenganipun nyalarasaken lan nyawijèkaken kayektèn-kayektèn punika, dados satunggaling tata kayektèn ingkang pepak lan simetris.” Gusti Yesus migunakaken sajarah wiwitanipun Israèl kuna supados netepaken malih kayektèn-kayektèn lami punika, lan Panjenenganipun nindakaken kanthi nyalarasaken kayektèn-kayektèn wau (miturut topik) lan nyawijèkaken dados satunggal (kanthi sejajar, baris ing nginggil baris). Panjenenganipun nindakaken punika kanthi ancas mbébasaken tiyang-tiyang Yahudi saking adat lan tradhisi ingkang sampun ndadosaken wuta. Sajarah punika inggih punika sajarah pungkasanipun Israèl harfiah.
Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.
Adventisme saweg mbaleni sajarah pungkasaning Israèl kuna, lan kerangka kanggo mapanaké kayektèn supaya mbusak wutaning Laodikia saka tradhisi lan adat kabèh dipunlampahi sapunika kados nalika Kristus sesrawungan kaliyan tiyang-tiyang Yahudi. “Kasunyatan-kasunyatan lawas” kedah dipunpasang wonten ing “kerangka” kayektèn, supados nglumpukaké garis-garis ramalan bebarengan kaliyan garis-garis ramalan sanèsipun, “baris demi baris” kanthi sajajar, kanggé ancas saged mbébasaké satunggaling Laodikia saking wutanipun. Kristus punika tuladha kita, ing sadaya prakawis.
There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.
Ana kayekten-kayekten ing Kitab Suci kang kaidentifikasi minangka doktrin, lan “ana akeh kayekten kang endah,” nanging uga ana “kayekten saiki” kang minangka “ujian tumrap umat” saka “generasi” kang urip nalika kayekten iku kawedharaké. Miturut profètis, prakara iki dumadi ing generasi kaping papat Adventisme, lan “kayekten saiki” “kang dadi ujian kanggo generasi iki” dudu ujian kanggo generasi-generasi wiwitan Adventisme.
“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
“Ing Kitab Suci ana sawatara prakara kang angel dimangertèni lan kang, miturut tembungé Pétrus, dipun-pèngkok déning wong-wong kang ora sinau lan ora mantep tumuju marang karusakané dhéwé. Ing gesang punika kita mbokmenawa boten saged nerangake teges saben pérangan Kitab Suci; nanging boten wonten pokok-pokok kayekten praktis ingkang wigati kang bakal kasamun déning pepetenging wewadi. Nalika wekdalipun rawuh, miturut panguwaosing pangreksanipun Allah, donya badhé dipun-ujì lumantar kayekten kangge wekdal punika, pikiraning manungsa badhé dipun-gugah déning Rohipun supados nliti Kitab Suci, malah kanthi pasa lan pandonga, nganti sesambungan demi sesambungan dipun-golèk lan dipun-gandhèngaké dados ranté kang sampurna. Saben kasunyatan kang langsung magepokan kaliyan kaslametaning jiwa badhé dipun-cethakaké kanthi cetha sanget, saéngga boten wonten siji waé kang prelu klentu utawi lumampah ing pepeteng.”
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
“Bareng kita wis ngetutaké runtutan ranté ramalan, kayektèn kang kababar kanggo jaman kita wis katon kanthi cetha lan wis diterangaké. Kita tanggung jawab marang hak-hak istimewa kang kita tampa lan marang pepadhang kang madhangi dalan kita. Wong-wong kang urip ing turunan-turunan biyèn padha tanggung jawab marang pepadhang kang diparengaké madhangi wong-wong mau. Pikirané padha diolah ngenani manéka péranganing Kitab Suci kang nguji wong-wong mau. Nanging wong-wong mau ora mangertèni kayektèn-kayektèn kang kita mangertèni. Wong-wong mau ora tanggung jawab marang pepadhang kang ora diduwèni. Wong-wong mau nduwèni Kitab Suci, kaya kita uga nduwèni; nanging wektu kanggo kabukakné kayektèn mirunggan gegayutan karo adegan-adegan panutuping sajarah bumi iki dumadi ana ing antarané turunan-turunan pungkasan kang bakal urip ana ing bumi.
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.
“Kasunyatan-kasunyatan kang mirunggan wis dicocogake karo kaananing turun-temurun miturut kahanane ing saben mangsa. Bebener jaman saiki, kang dadi sawijining pacoban tumrap umat ing generasi iki, dudu pacoban tumrap umat ing generasi-generasi kang wis suwe kepungkur. Saupama pepadhang kang saiki madhangi kita bab Sabat ing pepakon kaping papat wis kaparingake marang generasi-generasi ing mangsa kapungkur, Gusti Allah mesthi nyekel wong-wong mau tanggung jawab tumrap pepadhang iku.” Testimonies, jilid loro, 692, 693.
For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.
Kanggo wong-wong kang mbokmenawa kepéngin nyélaki yèn ana patang generasi ing sajarah Adventisme, aku bakal nuding marang Tabel-tabelé Habakuk. Cara kang prasaja banget kanggo mangertèni kasunyatan iki yaiku yèn jeneng Laodikia tegesé sawijining umat kang diadili. Wiwitan Adventisme ngumumaké kabukane pangadilan, lan pungkasan Adventisme ngumumaké panutupané pangadilan. Panutupan pangadilan iku kalakon ing generasi katelu lan kapapat.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Sira aja gawé reca pepahat kanggo awakira, utawa rerupan apa waé kang ana ing langit ing dhuwur, utawa kang ana ing bumi ing ngisor, utawa kang ana ing banyu ing sangisoring bumi: sira aja sujud nyembah marang iku, lan aja ngibadahi iku; amarga Aku, Pangéran Allahmu, iku Allah kang cemburu, kang ndhawahake paukuman saka kaluputané para bapa marang anak-anaké tekan turun kaping telu lan kaping papat tumrap wong-wong kang sengit marang Aku; lan kang nduduhaké sih-rahmat marang èwonan wong, yaiku wong-wong kang tresna marang Aku lan netepi pepakon-Ku. Pangentasan 20:4–6.
At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.
Ing pungkasaning pangadilan, generasi pungkasan Adventisme Laodikia (umat sing diadili) bakal diadili lan dimuntahaké metu saka tutuking Gusti, kaya déné Israèl kuna nalika karusakané Yérusalèm. Doktrin-doktrin Kitab Suci iku kabeneran-kabeneran, lan uga ana kabeneran-kabeneran pangujian, sarta ana uga kabeneran saiki. Kabeneran saiki tansah dadi kabeneran pangujian, nanging iku mratandhani sawijining kabeneran pangujian kang dirancang kanthi mligi kanggo generasi sing lagi urip ing wektu iku. Nanging satemené prakara iku, luwih kamungkinan yèn samubarang kabeneran saka Sabdaning Allah sing kita pilih kanggo ditampik, iku wus dadi kabeneran pangujian sing nembe kita gagali.
Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.
Gusti Yésus punika Sabdaning Allah, lan Panjenenganipun punika kayektèn. Panjenenganipun maringi pirsa dhateng Pilatus bilih sebabipun Panjenenganipun “rawuh” “ing donya” punika, inggih kanggé “maringi paseksi tumrap kayektèn,” lan bilih saben wong ingkang mireng swantenipun, “asalipun saking kayektèn.” Tembung “kayektèn” ingkang dipunwicarakaken déning Pilatus lan Yésus punika asalipun saking satunggaling tembung Ibrani ingkang dipunterjemahaken dados “truth” lan kapanggih kaping satus kalih dasa pitu wonten ing Prajanjian Lawas. Tembung Ibrani punika (H571) dipunterjemahaken dados manéka warna tembung Inggris, nanging wonten kaping sangang dasa kalih dipunterjemahaken dados “truth” wonten ing Prajanjian Lawas. Punika salah satunggaling tembung ingkang gadhah kakiyatan ingkang saestu jero lan ageng, ing kathah tataran.
The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!
Tembung sing dipunjarwakaken dados “kasunyatan” ing Prajanjian Lawas kapérang saking tigang aksara Ibrani, lan wonten ing aksara Ibrani, saben aksara gadhah tegesipun piyambak, saéngga tembung ingkang kabentuk saking aksara-aksara punika nyawijèkaken makna gabungan saking saben aksara kanggé ngasilaken teges pungkasaning tembung punika. Tembung “kasunyatan” kabangun saking tigang aksara Ibrani, yaiku aksara kapisan saking abjad Ibrani, satunggal aksara ing tengah, lan aksara pungkasan saking abjad Ibrani. “Kasunyatan” ing Prajanjian Lawas dipunlambangaken déning aksara kapisan lan aksara pungkasaning abjad, kanthi satunggal aksara ing tengah!
This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.
Puniki tegesipun “aturan sebutan kapisan” miturut Kitab Suci. Kaping pisan satunggaling subyek dipunwedharaken punika minangka rujukan ingkang paling wigati tumrap tembung punika, ingkang kados wiji, lan ing salebetingipun ngemot sedaya DNA ingkang dipunbetahaken kangge ngasilaken sadaya cariyosipun. Rujukan ingkang kaping kalih paling wigati wonten ing “aturan sebutan kapisan” punika inggih referensi pungkasan, awit wonten ing ngriku sadaya cariyos ingkang medal ing antawisipun wiwitan lan pungkasan kaiket dados satunggal. “Ing Wahyu sedaya kitab wonten ing Kitab Suci kepanggih lan pungkasanipun wonten ing ngriku,” lan Wahyu punika kitab pungkasan saking Kitab Suci.
The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.
Tembung Ibrani “truth” ingkang kita rembag menika dipunwiwiti kanthi aksara “Aleph”, aksara ingkang kaping tigalas inggih menika “Mem”, lan aksara kaping kalih dasa kalih saha ingkang pungkasan inggih menika “Tav.” Mesthi kemawon, wonten manéka warni nuansa ing definisi aksara-aksara menika gumantung dhateng ahli basa pundi panjenengan nyuwun katrangané, nanging definisi umumipun saèstu maringi katerangan ingkang migunani.
א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.
א (Aleph): Huruf kapisan ing aksara Ibrani, lan asring dipungayutaken kaliyan kasatunggalan, sarta nglambangaken kaallahan lan kalanggengan, nyimbolaken sesambetan antawisipun Allah lan titah.
מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.
מ (Mem): Aksara kaping telulas ing abjad Ibrani lan asring digandhengake karo banyu.
ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.
ת (Tav): Aksara pungkasan ing alfabet Ibrani, lan ngemu teges “tetenger” utawa “tandha.” Aksara iki asring digandhengake karo gagasan ngenani kasampurnan utawa “segel”ing titah. Ing basa Ibrani kuna, aksara Tav wujude kaya salib.
The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.
Tembung Ibrani sing dipunjarwakaken dados “bebener” ingkang kita rembag punika kadadosan saking tigang aksara, ingkang bebarengan nglambangaken Injil langgeng. Menapa? Prakawis punika gampil dipunmangertosi menawi panjenengan mangertos bilih pawartosipun telung malaékat punika Injil langgeng. Prakawis punika saged dipunmangertosi amargi tegesipun tigang aksara punika nglambangaken pawartosipun telung malaékat.
The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”
Malaékat kapisan ing Wahyu patbelas nengenaké Injil langgeng lan banjur dhawuh marang saindenging jagad supaya “wedi marang Allah” lan ngluhuraké Panjenengané lumantar nyembah marang Sang Pencipta. Tegesing (Aleph), kang kapisan saka telung aksara mau, yaiku “Allah kang Ilahi lan Langgeng, lan minangka Penciptaing manungsa, Allah kang kuduné diwedèni kanthi pakurmatan lan disembah déning manungsa.”
Aleph represents the first angel’s message.
Aleph nggambarake pawarta malaékat kapisan.
The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.
Pesené malaékat kapindho nimbali manungsa supaya metu saka Babil, nandhani nalika Roh Suci kaparingaké kanthi kawutahaké, lan netepaké pambrontakané Babil. Pangertèn saka (Mem) kagandhèngaké karo banyu, (lambang saka kawutahané Roh) lan iku minangka aksara nomer telulas ing alfabèt, dene angka telulas minangka lambang pambrontakan, mula kanthi mangkono mratandhani Babil. Mem makili pesené malaékat kapindho.
The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.
Malaékat katelu ngélingaké manungsa supaya aja nampani tandha kéwan mau, nélakaké ana rong golongan wong sing nyembah lan bebenduné Allah. Tegesing (Tav) yaiku yèn iku nglambangaké sawijining “tandha,” (tandhané kéwan) lan uga nglambangaké segeling titahing jagad (segelé Allah). Wujuding aksara iku dhéwé kaya salib. Tav nglambangaké pekabarané malaékat katelu.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.
“Apa meteréné Gusti Allah kang gesang, kang dipasang ana ing bathuké umaté? Iku sawijining tandha kang bisa diwaca déning para malaékat, nanging ora déning mripat manungsa; amarga malaékat kang ngrusak kudu ndeleng tandha panebusan iki. Pikiran kang pinter wis weruh tandha salibé Kalvari ana ing para putra lan putri angkaté Gusti. Dosané pelanggaran marang angger-anggeré Gusti Allah wis disingkiraké. Wong-wong mau ngagem sandhangan manten, lan padha mituhu sarta setya marang sakehing pepakoné Gusti Allah.
“The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.
“Gusti ora bakal maringi pangapura marang wong-wong sing padha mangerténi kayekten manawa ing tembung lan panggawé padha ora mituhu marang dhawuh-dhawuh Panjenengané.” Maranatha, 243.
The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.
Tembung Ibrani sing dipunjarwakaken dados “kayekten” kapérang saking tigang aksara, ingkang saben-saben gadhah tegesipun piyambak. Tigang teges punika ugi dados tegesipun pekabaranipun para malaékat tigang. Ugi punika dados tegesipun pekabaran malaékat kapisan, awit pekabaran malaékat kapisan punika inggih pesen ing wiwitanipun Adventisme lan pekabaran malaékat kaping tiga punika inggih pesen ing pungkasanipun Adventisme. Amargi Gusti Yesus nglambangaken pungkasan kanthi wiwitan, malaékat kapisan ngasta sadaya pratandha profètis saking pekabaran malaékat kaping tiga. Kanthi mekaten, tegesipun tigang aksara Ibrani punika dados pralambang boten namung tumrap pekabaran malaékat kaping tiga, nanging ugi dados pralambang tumrap pekabaran malaékat kapisan.
John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.
Yokanan ing Wahyu dipréntah supaya nulis prakara-prakara kang nalika semana ana, lan kanthi mangkono dheweke bebarengan uga bakal nulis prakara-prakara kang bakal ana ing tembé. Dhèwèké nyathet wiwitan kanggo njlentrehake pungkasan. Kanthi teges tanpa samar, para Advent Hari Ketujuh wis diparingi pawartos supaya nyinaoni lan martakaké piwulangé kaum Millerit, yaiku piwulangé malaekat kapisan. Ing nyinaoni lan martakaké kayektèn-kayektèn mau lan sajarah mau, kita bakal martakaké piwulangé malaekat katelu lan mbalèni sajarahé malaekat kapisan.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Gusti Allah boten maringi kita sawijining pesen enggal. Kita kedah martakaké pesen ingkang ing taun 1843 lan 1844 sampun nggawa kita medal saking gréja-gréja sanès.” Review and Herald, 19 Januari 1905.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.
“Kabèh piwulang kang kaparingaké wiwit taun 1840–1844 kudu saiki dipratélakaké kanthi kakuwatan, amarga ana akèh wong kang wis kelangan pandomé. Piwulang-piwulang iku kudu digawa marang kabèh gréja.” Manuscript Releases, jilid 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.
“Bebener-bebener kang kita tampa ing taun 1841, ‘42, ‘43, lan ‘44 saiki kudu disinau lan diwartakake.” Manuscript Releases, jilid 15, 371.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pangéling-éling iku wus teka: Ora kena ana apa waé kang diidinaké mlebu sing bakal ngganggu dhasaring pracaya sing wis kita bangun wiwit pesen iku teka ing taun 1842, 1843, lan 1844. Aku ana ing sajroning pesen iki, lan wiwit wektu kuwi aku wis ngadeg ana ing ngarsaning jagad, setya marang pepadhang sing wis diparingaké Gusti Allah marang kita. Kita ora duwe ancas nyingkiraké sikil kita saka panggonan dhasar kang wis dadi papan teteg kita nalika saben dina kita ngupaya marang Gusti kanthi pandonga kang temenan, nggolèki pepadhang. Apa kowé mikir yèn aku bisa ninggalaké pepadhang sing wis diparingaké Gusti Allah marang aku? Pepadhang iku kudu dadi kaya Gunung Watu Langgeng. Iku wis nuntun aku wiwit wiwitan diparingaké.” Review and Herald, 14 April 1903.
The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.
Pawarta malaékat kang kawitan lan sajarah nalika pawarta iku kapratélakaké iku sajajar lan njlèntrèhaké sajarah kita ing jaman saiki—kanthi sawatara pangecualènan profètis. Loro-loroné sajarah mau uga diprayogakaké déning telung aksara kang digunakaké déning Sang Ahli Basa Ilahi kanggo mbentuk tembung “truth.” Lan tembung “truth” iku nggambaraké Injil langgeng.
The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.
Sajarah para Millerit ing wiwitané Adventisme nggambarake malaékat kapisan, lan sajarah ing pungkasané Adventisme kang digambarake déning malaékat katelu iku minangka sajarah-sajarah kang sejajar, nanging ngemu sawatara bedaning prakara.
The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”
Malaékat kapisan ngumumaké pambukaning pangadilan lan malaékat katelu ngumumaké panutuping pangadilan. Struktur kenabian kang dadi dhasar kabukane sajarah Adventisme iku padha persisé, becik ing sajarah wiwitané maupun ing pungkasané. Salah siji saka loro pucuk iku bisa kabuktèkaké ngetutaké telung langkahé telung malaékat mau nalika padha dumunung ing sajarah. Lan telung malaékat mau uga telung aksara mau. Mulané, runtutan kedadéan kenabian ing loro pucuk Adventisme iku adhedhasar telung langkahé telung malaékat, yaiku pratandha-pratandha dalan kang uga digambaraké déning telung aksara Ibrani mau kang mbentuk tembung “truth.”
Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.
Alpha iku wiwitané Adventisme, Omega pungkasané Adventisme, lan aksara sing ana ing tengah, yaiku aksara kaping telulas, kanthi mangkono nandhakaké pambrontakané Adventisme wiwit saka wiwitané nganti tekan pungkasané.
We are instructed about where God’s way is:
Kita kaparingan piwulang ngenani ing ngendi dalané Allah ana:
Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.
Dalem Paduka wonten ing pasucèn, dhuh Allah: sinten ta Allah ingkang ageng kados Allah kita? Mazmur 77:13.
In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”
Ing pasucèn kita manggih bilih dalanipun Allah punika sami kaliyan tigang langkah ingkang sami kaliyan pekabaraning para malaékat tigang. Ing plataran, wedi marang Allah nuntun tiyang supados nyaosaken kurban lan nggayuh pambeneran. Ing Papan Suci, panyucekan kawejangan lumantar gesang pandonga ingkang dipunlambangaken déning mesbèh menyan, gesang sinau ingkang dipunlambangaken déning méja roti sajian, lan gesang paladosan ingkang dipunlambangaken déning kaki dian. Papan Ingkang Mahal Suci nglambangaken pangadilan. Nalika kita gadhah wedi marang Allah kados ingkang dipunlambangaken wonten ing pekabaran malaékat kapisan, kita ngupados pambeneran wonten ing sikiling salib, ing plataran. Nalika kita sampun dipunbeneraken (dipundadosaken leres), kita lumampah wonten ing kawarasaning gesang enggal ingkang kasucekaken (tuwuhing kasucèn) kados ingkang dipunlambangaken déning Papan Suci. Papan Suci nglambangaken pakaryaning tiyang Kristen kados ingkang kaleksanan déning para Millerit nalika pekabaran malaékat kaping kalih katuntun déning Pambengoking Tengah Wengi. Kanthi sampun dipunbeneraken lan dipunsucekaken, kita kapracaya sampun siyap tumrap pangadilan ingkang dipunlambangaken déning Papan Ingkang Mahal Suci. Tigang langkah pasucèn, ingkang antawisipun nglambangaken tigang istilah teologis—pambeneran, panyucekan, lan kamulyakaken—lan ugi nglambangaken pekabaraning para malaékat tigang, lan mesthi ugi nglambangaken pekabaran malaékat kapisan lan mesthi ugi nglambangaken tigang aksara ingkang dipunginakaken kanggé mbentuk tembung “truth.”
In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”
Ing plataran pasucèn, kita uga nemokaké katelu undhak-undhakan mau. Undhak-undhakan kapisan mlebu ing pasucèn kudu nggambaraké undhak-undhakan pungkasan saka pasucèn, kaya déné malaékat kapisan sajajar karo malaékat katelu. Undhak-undhakan kapisan ing plataran yaiku nyembelèh kurban pisungsung, sing makili pambeneran. Undhak-undhakan kapindho yaiku bokor pambasuhan, ing ngendi lemak (dosa) disingkiraké lan pisungsung iku diresiki sadurungé undhak-undhakan pungkasan. Banyu saka bokor pambasuhan iku minangka ciri khas saka undhak-undhakan kapindho. Undhak-undhakan katelu yaiku kurban obongan sing sejatiné, kang dadi pralambang Kristus ana ing salib, ing ngendi pangadilan kalaksanakake. Katelu undhak-undhakan sing padha iku ana ing undhak-undhakan kapisan saka pasucèn, kaya déné katelu undhak-undhakan sing padha uga ana ing pekabaran malaékat kapisan. Prinsip alfa lan omega ana ing sajroning pasucèn, kaya déné ana ing pekabaran telung malaékat, lan kaya déné ana ing aksara-aksara kang mbentuk tembung “truth.”
The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.
Ramalan 2300 taun nduwèni struktur kang padha. Ramalan iku diwiwiti kanthi telung dhawuh lan dipungkasi nalika tekané pekabaran malaékat katelu ing tanggal 22 Oktober 1844. Ramalan iku ngaturaké limang garis ramalan, lan sajarah ing wiwitan ramalan 2300 taun iku makili sajarah pungkasaning saben siji saka limang ramalan mau. Wiwitan lan pungkasan saka ramalan 2300 taun kang jangkep iku nduwèni telung dhawuh, lan ramalan iku dipungkasi kanthi telung pekabaran.
The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.
Wiwitaning wangsit ing taun 457 SM kalampahan ing mangsa kang nggegirisi lan maringi dalan tumrap wong Yahudi supaya padha bali lan mbangun maneh Padaleman Suci lan kutha. Cocog karo ramalan iku, 49 taun sawisé pakaryan kang diwiwiti ing taun 457 SM, pakaryan iku rampung ing mangsa kang nggegirisi. Wiwitaning 49 taun iku nggambarake pungkasaning 49 taun iku.
457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.
457 SM nandhani wiwitaning wangsit sing ngenali pangurapané Kristus nalika Panjenengané kabaptis. Pangurapané mau nandhani wiwitaning pakaryan Panjenengané anggone nglumpukaké sawijining umat supaya dadi warga Yerusalem Anyar, dudu Yerusalem Lawas, kaya dene Israèl kuna padha diklumpukaké kanggo mbangun manèh Yerusalem kang sajatiné ing taun 457 SM.
457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.
457 SM uga nandhani wiwitaning wangsit kang netepake kapan Kristus bakal kasalib. Sister White nyelarasake sajarahing salib karo Kacewa Ageng tanggal 22 Oktober 1844, lan piyambakipun uga nyelarasake sajarahing nyabrang Segara Abang karo Kacewa Ageng. Ing 457 SM ana kacewa kang dados pralambang tumrap kacewane tiyang Ibrani ing Segara Abang, Kacewa Ageng tumrap para Adventis, kacewane para murid ing salib, lan kacewane Ezra ing 457 SM.
“Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.
“Ezra wis ngarep-arep yèn wong akèh bakal bali menyang Yérusalèm, nanging cacahé wong sing nanggapi panggilan iku sithik banget lan nguciwakaké. Akèh wong sing wis duwé omah lan tanah ora nduwé karep kanggo ngurbanaké kagungan-kagungan mau. Wong-wong mau tresna marang urip sing kepénak lan nyaman, sarta wis rumangsa cukup marem kanggo tetep manggon ing kono. Tuladha wong-wong mau dadi alangan tumrap wong liya sing satemené bisa uga milih nggabungaké nasibé karo wong-wong sing lagi maju kanthi iman.” Prophets and Kings, 612.
457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.
Taun 457 SM uga nandhani wiwitaning wangsit kang nemtokake kapan Israel kuna bakal dipegat déning Allah lan Injil bakal digawa marang bangsa-bangsa liya, minangka pratandha pungkasaning sawijining mangsa pangluputan khusus suwéné 490 taun mligi tumrap Israel kuna. Mulané, taun 457 SM nandhani wiwitaning mangsa pangluputané, lan taun 34 M nandhani pungkasaning mangsa pangluputané, minangka pralambang yèn mangsa pangluputané Adventisme wiwit ing taun 1844 lan bakal mungkasi ing angger-angger dina Minggu.
There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.
Ana sawetara wangsit wektu internal liyane ing sajroning wangsit 2300 taun, nanging kabeh mau ngasta tandha Alpha lan Omega. Wiwitané nggambarake pungkasané.
It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.
Penting dipunmangertosi bilih Israel kuna dipundadosaken minangka panyimpening angger-anggering Allah, lan Israel modern dipundadosaken boten namung minangka panyimpening angger-anggeripun, nanging ugi minangka panyimpening ramalan-ramalanipun. Nalika Pangéran ngadani prajanjian kaliyan Israel kuna, Panjenenganipun ndadosaken wong-wong mau minangka panyimpening Sepuluh Préntah kados ingkang kaserat wonten ing kalih loh watu. Nalika Panjenenganipun ngadani prajanjian kaliyan Israel modern ing sajarah Millerite, Panjenenganipun ndadosaken wong-wong mau minangka panyimpening sabda ramalanipun kados ingkang kagambaraken ing kalih loh Habakuk, ingkang dipungambaraken déning bagan para pelopor taun 1843 lan 1850. Wiwitanipun Israel kuna nggambaraken wiwitanipun Israel modern.
“The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.
“Gusti nimbali umat Israel, umat kagungané piyambak, lan misahaké wong-wong mau saka donya, supaya Panjenengané bisa masrahaké marang wong-wong mau sawijining kapitadosan suci. Panjenengané ndadèkaké wong-wong mau para panyimpening angger-anggeré; lan Panjenengané karsa lumantar wong-wong mau ngreksa ing antarané manungsa kawruh bab sarirané. Lumantar wong-wong mau pepadhanging swarga kudu sumunar metu marang papan-papan peteng ing bumi, lan sawijining swara kudu kaprungu ngundang marang sakèhé bangsa supaya padha mratobat saka panyembahan brahalané lan ngabekti marang Gusti Allah kang gesang lan sejati.
“Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.
“Manawa wong Ibrani iku setya marang kapitadosan sing dipasrahaké marang wong-wong mau, mesthiné padha bakal dadi kakuwatan ing donya. Allah bakal dadi pangayomané, lan Panjenengané bakal ngluhuraké wong-wong mau ngluwihi sakehing bangsa liyané. Kawicaksanan lan kayektèné bakal kababar lumantar wong-wong mau, lan wong-wong mau bakal katon cetha ana ing sangisoré pamaréntahané Panjenengané kang wicaksana lan suci minangka tuladha kaunggulan pamaréntahané ngungkuli saben wujud brahala. Nanging wong-wong mau ora netepi prejanjiané karo Allah. Wong-wong mau ngetutaké pakulinan nyembah brahala saka bangsa-bangsa liya; lan tinimbang ndadèkaké asmaning Sang Nitahaké dadi pamuji ana ing bumi, malah digawa menyang panyawangan nistha.”
“Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.
“Nanging karsaning Allah kudu kaleksanan. Kawruh bab kersanipun kudu kaparingaké marang jagad. Allah ngaturaké asta panindhesan marang umat kagunganipun, lan nyebaraken wong-wong mau minangka tawanan ana ing satengahing bangsa-bangsa. Ing kasangsaran, akèh ing antarané wong-wong mau padha mratobat saka panerakipun, lan padha ngupadi Sang Yehuwah. Mangkono, kasebar ing saindhenging nagara-nagaraning para kapir, wong-wong mau nyebaraken kawruh bab Allah sejati.”
“In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.
“Ing jaman iki, Gusti Allah wis nimbali pasamuwan-Né, kados dene Panjenengané nimbali Israèl jaman kuna, supaya madeg dados pepadhang ing bumi. Lumantar parang gedhé bebener,—pawartosing malaékat kapisan, kapindho, lan katelu,—Panjenengané wis misahaké satunggaling umat saking pasamuwan-pasamuwan lan saking donya, kanggé ndadosaké wong-wong mau mlebet ing caket suci kaliyan Panjenengané piyambak. Panjenengané wus ndadosaké wong-wong mau dados para panyimpening angger-angger-Né, lan wus masrahaké dhateng wong-wong mau kayektèn-kayektèn agenging ramalan kanggé mangsa iki. Kados wahyu-wahyu suci ingkang dipasrahaké dhateng Israèl jaman kuna, mekaten punika dados sawijining kapitadosan suci ingkang kedah dipunwartakaké dhateng donya.
“Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.
“Ramalan nyatakaké yèn malaékat kang kapisan bakal nglairaké pawartané marang ‘saben bangsa, lan kaum, lan basa, lan umat.’ Pepéling saka malaékat kang katelu, kang dadi pérangan saka pawarta tikel telu sing padha iku, lan kang dadi pawarta kanggo mangsa iki, ora bakal kurang jembar panyebarané. Panji kang ana seratané, ‘Préntah-préntahing Allah lan pracaya marang Gusti Yésus,’ kudu diunggahaké dhuwur. Kakuwatan saka pawarta kapisan lan kapindho kudu saya dikuwataké ana ing pawarta katelu. Iki dilambangaké ing ramalan minangka kang diproklamasèkaké kanthi swara sora déning sawijining malaékat kang mabur ana ing satengahing langit, lan pawarta iku bakal narik kawigatèning jagad kabèh.”
“The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.
“Pangancam kang paling nggegirisi sing tau kapratelakaké marang manungsa fana kaandhut ing pawarta malaékat katelu. Iku mesthi dosa kang nggegirisi, kang ndhatengaké bebenduning Allah tanpa campuran sih-rahmat. Nanging manungsa ora ditinggal ana ing pepeteng bab prakara wigati iki; pepeling marang panyembahan marang kéwan galak mau lan recané kudu diparingaké marang jagad sadurungé rawuhipun paukuman-paukumaning Allah, supaya saben wong bisa mangertèni apa sababé paukuman-paukuman mau ditibakaké, lan supaya padha olèh kalodhangan kanggo oncat.” Signs of the Times, January 25, 1910.
The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.
Panggaweane rong loh minangka panggenepane Habakuk pasal loro iku uga dadi panggenepane sawetara wangsit.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
Aku bakal ngadeg ana ing panggonanku jaga, lan manggon ana ing menara, lan bakal ngati-ati nyawang apa kang bakal dipangandikakake marang aku, lan apa kang bakal dakwangsuli nalika aku ditegor. Lan Pangeran Yehuwah mangsuli aku, lan ngandika, Tulisen wahyu iku, lan cethakna ana ing loh-loh, supaya wong kang maca bisa mlayu. Amarga wahyu iku isih kanggo wektu kang wis katetepake, nanging ing wekasan bakal muni lan ora bakal goroh; sanadyan katon suwe tekane, entenana iku; amarga temenan bakal kelakon, ora bakal nganti kelakoné kawonan.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Lah, nyawané kang gumunggung iku ora jejeg ana ing jeroné dhèwèké; nanging wong mursid bakal urip marga saka pracayané. Habakuk 2:1–4.
The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.
Panyusunan bagan pelopor taun 1843 lan bagan pelopor taun 1850 iku kalebu panggenapaning ramalan. Panaliten ngenani Tabel-tabel Habakuk maringi bukti kang lubèr kanggo prakara iki. Nanging, pérangan ing kitab Habakuk iku maringi sumbangan kang wigati tumrap titik iki ing rembagan kita.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Aku wis weruh manawa bagan taun 1843 iku dipandhegani déning astané Pangéran, lan manawa iku ora kena diowahi; manawa angka-angka iku kaya sing dikarsakaké déning Panjenengané; manawa asta-Né ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawatara angka mau, supaya ora ana wong siji waé sing bisa ndelengé, nganti asta-Né dipunangkat.” Early Writings, 74, 75.
After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.
Sawisé taun 1843, Gusti nuntun supaya digawe bagan liyane, nanging bagan kang kapisan (1843) ora kena diowahi, kajaba lumantar inspirasi.
“I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Aku weruh yèn kayektèn iku kudu dipathèkké kanthi cetha ana ing papan-papan, yèn bumi lan kabèh isiné iku kagungané Gusti, lan yèn sarana kang perlu aja nganti diéman kanggo njlentrehaké iku kanthi cetha. Aku weruh yèn bagan lawas iku katuntun déning Gusti, lan yèn ora siji tokohé waé kena diowahi kejaba lumantar inspirasi. Aku weruh yèn tokoh-tokoh ana ing bagan iku kaya kang dikersakaké déning Allah, lan yèn asta-Né ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ana ing sawetara tokoh, supaya ora ana wong kang weruh iku nganti asta-Né dipundhut.” Spalding and Magan, 2.
While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.
Nalika manggon bebarengan karo Sedulur Nichols (sing gawé bagan taun 1850), ing wektu panjenengané nyusun bagan mau, Sedulur White ngandika yèn panjenengané weruh bagan taun 1850 ana ing Alkitab.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Aku weruh yèn Gusti Allah ana ing panyebaran bagan déning Sadulur Nichols. Aku weruh yèn ana sawijining wangsit bab bagan iki ing Kitab Suci, lan manawa bagan iki kacawisaké kanggo umaté Gusti Allah, manawa bagan iki cekap kanggo siji wong, mula kanggo liyané uga mangkono, lan manawa ana siji wong mbutuhaké bagan anyar sing digawé ing ukuran sing luwih gedhé, kabèh wong padha mbutuhaké iku kanthi padha gedhéné.” Manuscript Releases, volume 13, 359.
Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositaries of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositaries of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”
Habakuk wis diprentah, “Tulisna wahyu iku, lan cethakna ana ing loh-loh.” Loro loh Habakuk iku dadi pralambang saka prejanjian sing katetepaké déning Allah karo Adventisme nalika Panjenengané ndadèkaké wong-wong mau panyimpening pitedah-pitedah Nabi-Nya, kaya déné nalika Panjenengané lumebu ing prejanjian karo Israèl kuna lan maringaké loro loh angger-anggering Torèt sarta tanggung jawab supaya dadi panyimpening angger-angger iku. Nanging Habakuk mbedakaké rong golongan wong sing nyembah gegayutan karo loh-loh sing kudu njlentrehaké wahyu iku kanthi cetha. Golongan siji, yaiku wong-wong kang “nyawané kumingsun” lan “ora jejeg,” lan golongan sijiné manèh, yaiku wong-wong sing kasebut minangka “wong mursid” kang “bakal urip marga saka pracayané.”
The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:
Konteksé Habakkuk nerangaké yèn wong-wong kang kabeneraké iku urip déning pracaya kang dhasaré Sabda kenabian, kaya dene diwujudaké déning loro loh watu, mula wong-wong kang ora kabeneraké wis nampik wiwitané Adventisme. Bab kang arep dakwedharaké dhedhasar sawijining pethikan sing wis tau kita rembug sawetara wekdal kapungkur. Mangkéné swarané:
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Nanging prakara-prakara kaya panggonan suci, gegayutan karo 2300 dina, pepakoning Allah lan pracayané Gusti Yésus, iku saestu trep banget kanggo nerangaké obahing Advent ing jaman kapungkur lan nedahaké apa kaanan kita saiki, netepaké pracayané wong-wong kang mangu-mangu, lan maringi kasantosan bab mangsa ngarep kang mulya. Iki, wis bola-bali dakdeleng, minangka prakara-prakara pokok kang kuduné dadi bab kang dilereni déning para utusan.” Early Writings, 63.
We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.
Kita nembe waé nyemak manèh kabèh papat bebener iki; papan suci, 2300 dina, pepakoné Allah, lan pracayané Gusti Yesus. Kita wis nempataké papat bebener iki kabèh ing sajroning rerangka bebener sing “diitung kanthi sampurna kanggo njlentrehaké gerakan Advent biyèn lan nuduhaké apa ta kalungguhan kita ing jaman saiki.” Rerangka iku yaiku “aturan panyebutan kapisan,” iku tandha astané Alfa lan Omega, lan iku rerangka bebener, awit tembung “bebener” ngandhut tandha asta sing padha persis karo papat bebener mau kabèh sing diarani “bebener saiki” kang dirancang kanggo njlentrehaké wiwitané Adventisme.
If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.
Saupama ora ana apa-apa manèh, iki ateges yèn tembung kang dijarwakaké dadi “bebener” kang lagi kita rembug iku minangka rerangkèning Injil langgeng, lan minangka rerangkèn tumrap pekabaran pepènget pungkasan, lan minangka rerangkèning pekabarané malaékat katelu, lan minangka pérangan gedhé saka Wahyué Gusti Yésus Kristus.
The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.
Pesen pepènget pungkasan kang kaawakaké minangka Wahyu Yesus Kristus ing telung ayat kapisan saka Wahyu pasal siji, dipasaksèkaké kaping pindho ing pungkasaning kitab Wahyu. Pungkasaning Wahyu mènèhi paseksi bab ayat-ayat kapisaning Prajanjian Lawas lan uga ayat-ayat pungkasaning Prajanjian Lawas. Kanthi papat rujukan mau, bisa disimpulaké, kanthi migunakaké paugeran ilahi bab mapanaké garis ramalan ing sadhuwuring garis ramalan, yèn pesen pepènget pungkasan ana gegayutané karo sesambetané Sang Nitah marang titah-titahé. Iki ana gegayutané karo pangwaos nitahaké Panjenengané. Iki ana gegayutané karo carané pangwaos nitahaké Panjenengané diwarahaké marang pasamuwan-Né. Iki ana gegayutané karo sipat Kaketuhanan kang nandhani pungkasan kanthi wiwitan. Iki sawijining pesen kang rawuh sakdurungé nutuping mangsa kasempatan lan luwih akèh manèh. Manawa ditimbang bebarengan, iki nyaritakaké bab pangwaos nitahaké Gusti Allah! Lan sebutan kang kapisan bab pangwaos nitahaké Panjenengané ana ing wiwitaning Purwaning Dumadi pasal siji, wiwit ayat kapisan tekan pasal kapindho ayat telu.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Ing wiwitan Gusti Allah nitahaké langit lan bumi. Déné bumi durung kawangun lan isih suwung; lan pepeteng ana ing lumahing samodra jeru. Lan Rohing Gusti Allah nglayang ana ing lumahing toya.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
Lan Gusti Allah ngandika, “Dadia pepadhang”; banjur pepadhang dadi ana. Lan Gusti Allah mirsa, manawa pepadhang iku becik; lan Gusti Allah misahake pepadhang saka pepeteng. Lan Gusti Allah maringi jeneng marang pepadhang iku Rina, lan pepeteng iku diarani Wengi. Mangkono sore lan ésuk iku dina kang kapisan.
And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.
Lan Gusti Allah ngandika, “Anaa cakrawala ana ing tengahing banyu, lan iku mbedakna banyu saka banyu.” Gusti Allah banjur yasa cakrawala mau, sarta mbedakna banyu kang ana ing sangisoring cakrawala saka banyu kang ana ing sadhuwuring cakrawala; lan kelakon mangkono. Lan Gusti Allah maringi jeneng marang cakrawala mau, Langit. Lan dadi sore lan dadi esuk: iku dina kapindho.
And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.
Lan Gusti Allah ngandika, “Banyu ing sangisoring langit iku padha kaklumpukna ana ing sapanggonan, lan dharatan kang garing katonana”; lan dadi mangkono. Lan Gusti Allah maringi jeneng dharatan kang garing iku Bumi; dene kaklumpukane banyu-banyu iku sinebut Segara: lan Gusti Allah mirsa yèn iku becik. Lan Gusti Allah ngandika, “Bumi metokna suket, tetuwuhan kang ngasilaké wiji, lan wit-witan woh kang ngasilaké woh manut jinisé, kang wijiné ana ing jeroné dhewe, ana ing bumi”; lan dadi mangkono. Lan bumi metokaké suket, lan tetuwuhan kang ngasilaké wiji manut jinisé, lan wit-witan kang ngasilaké woh, kang wijiné ana ing jeroné dhewe, manut jinisé: lan Gusti Allah mirsa yèn iku becik. Lan dadi soré lan dadi ésuk, iku dina katelu.
And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.
Lan Gusti Allah ngandika, “Anaa pepadhang ana ing cakrawala langit kanggo misahaké awan saka bengi; lan pepadhang iku dadia pratandha, lan kanggo mangsa-mangsa, lan kanggo dina-dina lan taun-taun; lan pepadhang iku dadia pepadhang ana ing cakrawala langit kanggo madhangi bumi”; lan kaya mangkono kelakoné. Lan Gusti Allah nitahaké loro pepadhang gedhé; pepadhang kang luwih gedhé kanggo mrentah awan, lan pepadhang kang luwih cilik kanggo mrentah bengi; Panjenengané uga nitahaké lintang-lintang. Lan Gusti Allah nempataké pepadhang-pepadhang mau ana ing cakrawala langit kanggo madhangi bumi, lan kanggo mrentah awan lan bengi, sarta kanggo misahaké pepadhang saka pepeteng; lan Gusti Allah mirsa yèn iku becik. Lan wus ana sore lan ana ésuk, iku dina kaping papat.
And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.
Lan Gusti Allah ngandika, “Banyu muga ngasilake kanthi lubèr titah obah kang duwe urip, lan manuk-manuk kang bisa mabur ana ing sadhuwure bumi, ana ing cakrawala langit kang amba.” Lan Gusti Allah nitahake iwak-iwak gedhé, lan saben titah urip kang obah, kang diasilake dening banyu kanthi lubèr, miturut jinisé, sarta saben manuk swiwi miturut jinisé; lan Gusti Allah mirsa yèn iku becik. Lan Gusti Allah mberkahi mau, pangandikané, “Padha woha, lan tangkar-tumangkara, lan kebaken banyu ing segara-segara, lan manuk-manuk muga tangkar-tumangkara ana ing bumi.” Lan wus dadi sore lan wus dadi ésuk, yaiku dina kaping lima.
And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.
Lan Gusti Allah ngandika, “Muga bumi ngedab-edabi titah urip manut jinisé, kéwan ingon, barang kang mrangkak, lan kéwan ing bumi manut jinisé.” Lan mangkono kadadéané. Gusti Allah banjur nitahaké kéwan ing bumi manut jinisé, lan kéwan ingon manut jinisé, lan sakehing barang kang mrangkak ana ing bumi manut jinisé; lan Gusti Allah mirsa yèn iku becik. Lan Gusti Allah ngandika, “Hayu kita nitahaké manungsa miturut gambar Kita, manut pasemon Kita; lan supaya padha nduwèni pangwasa marang iwak-ing-segara, lan marang manuk-ing-awang-awang, lan marang kéwan ingon, lan marang sakèhé bumi, lan marang sakehing barang kang mrangkak ana ing bumi.” Mangkono Gusti Allah nitahaké manungsa miturut gambaré piyambak, miturut gambaré Gusti Allah piyambak Panjenengané nitahaké dhèwèké; lanang lan wadon Panjenengané nitahaké wong-wong mau. Lan Gusti Allah mberkahi wong-wong mau, lan Gusti Allah ngandika marang wong-wong mau, “Padha bebranahana, lan mundhaka akehé, lan isinen bumi, sarta talukna; lan nduwènana pangwasa marang iwak-ing-segara, lan marang manuk-ing-awang-awang, lan marang sakehing titah urip kang obah ana ing bumi.” Lan Gusti Allah ngandika, “Lah, Ingsun wus maringaké marang kowé sakehing tetuwuhan kang ngasilaké wiji, kang ana ing saingenging bumi kabèh, lan sakehing wit-witan, kang ana wohé wit kang ngasilaké wiji; iku kabèh dadi panganmu. Lan marang saben kéwan ing bumi, lan marang saben manuk ing awang-awang, lan marang sakehing barang kang mrangkak ana ing bumi, kang ana uripé, Ingsun maringaké sakehing suket ijo dadi pangan.” Lan mangkono kadadéané. Lan Gusti Allah mirsa sakehing samubarang kang wus katitahaké, lah iku becik banget. Lan dadi sore lan dadi ésuk: iku dina kaping nem. Mangkono langit lan bumi rampung, bebarengan karo sakehing wadya-wadyané. Lan ing dina kapitu Gusti Allah wus ngrampungaké pakaryan kang wis katindakaké; lan Panjenengané ngaso ing dina kapitu saka sakehing pakaryan kang wus katindakaké. Lan Gusti Allah mberkahi dina kapitu, sarta nyucekaké iku; amarga ing dina iku Panjenengané ngaso saka sakehing pakaryan-Nya kang katitahaké lan katindakaké déning Gusti Allah. Purwaning Dumadi 1:1–2:3.
The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.
Ayat-ayat sadurungé makili sakabèhé paseksiing titah, kanthi nekanaké yèn pangandikané Gusti Allah ngandhut daya nitahaké.
Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.
Sumangga saenging bumi padha wedi marang Pangéran: sumangga sakehing wong kang manggon ana ing jagad padha ngadeg kanthi gumun lan kaurmatan ana ing ngarsané. Amarga Panjenengané ngandika, banjur dadi; Panjenengané dhawuh, banjur tetep jejeg. Jabur 33:8, 9.
The same creative power that made the world is employed by Christ to transform men.
Daya nitahaké sing padha, kang wus damel jagad iki, dienggo déning Kristus kanggo ngowahi manungsa.
“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.
“Energi nitahake sing nimbali jagad-jagad metu dadi ana iku ana ing pangandikané Allah. Pangandika iki maringi daya; iku nglairaké urip. Saben pepakon iku sawijining prasetya; ditampani déning karsa, kasambut mlebu ing nyawa, iku nggawa bebarengan uripé Panjenengané Kang Tanpa Wates. Pangandika iku ngowahi watak lan nitahaké manèh nyawa 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.” Education, 126.
“Urip sing mangkono kaparingaké iku uga dipunlestantunakaké kanthi cara kang padha. ‘Miturut saben pangandika kang medal saka cangkemé Allah’ (Matius 4:4) manungsa bakal urip.” Education, 126.
The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.
Wahyuipun Gusti Yesus Kristus nekanaken kados pundi Sabda Allah dipunwedharaken dhateng manungsa. Punika asalipun saking Sang Rama, dhateng Sang Putra, dhateng satunggal malaékat, dhateng satunggal nabi ingkang nyeratipun lan ngirimaken dhateng para pasamuwan. Prosès komunikasi ingkang dipunandharaken ing wiwitan lan pungkasanipun kitab Wahyu punika ugi kagambaraken lumantar andha-andhanipun Yakub kanthi para malaékat ingkang minggah lan tumurun ing andha-andhan punika. Ugi kagambaraken lumantar kalih pipa emasipun Zakharia ingkang nglebetaken lenga dhateng pasucèn. Prosès komunikasi antawisipun Allah lan manungsa punika dados satunggaling péranganing ramalan Kitab Suci, lan pawartos ingkang dipunutus punika ngandhut daya nitahaken ingkang sampun damel jagad raya. Ing prosès komunikasi wonten ing pasal kapisan kitab Wahyu, kedah dipunpahami bilih pawartos ingkang dipunwarisaken dhateng para pasamuwan punika ngandhut kakiyatan kanggé ngowahi satunggaling Laodikia dados satunggaling Filadelfia.
Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”
Apa manawa kita nimbang wiwitan utawa pungkasaning Prajanjian Lawas utawa Prajanjian Anyar, pesené padha bae. Gusti Allah lagi ngaturaké pesen pepéling pungkasan, lan pesen iku ngandhut daya nitahaké saka Gusti Allah manawa dirungokaké lan dijaga déning wong-wong kang ngrungokaké. Pesen kang ngrampungaké prakara iki katetepaké ana ing sajroning rerangkèn ilahi Alpha lan Omega: wiwitan, tengah, lan pungkasan. Telung aksara Ibrani kang kagandhèng dadi siji kanggo mbentuk tembung “truth” iku Injil langgeng, lan aksara-aksara mau bebarengan karo tegesé, sarta tembung kang diasilaké nalika digandhèngaké siji lan sijiné, nglambangaké asas uga Panjenengané kang iku Alpha lan Omega. Iki negesaké daya nitahaké Panjenengané. Telung tembung pungkasan ing carita nitahaké, saben-saben diwiwiti nganggo telung aksara mau, manut urutan kang mbentuk tembung “truth.”
The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.
Telung tembung kang dadi pungkasaning carita titah wiwit kanthi telung aksara kang bebarengan mbentuk tembung “kasunyatan.” Telung tembung pungkasan ing ayat iku diwiwiti kanthi aksara א (Aleph), מ (Mem), lan ת (Tav) miturut urutan. Telung tembung iku kaartèkaké minangka “Allah,” “nitahaké,” lan “damel.” Saben-sabené telung tembung iki diwiwiti kanthi aksara א (Aleph), מ (Mem), lan ת (Tav) miturut urutan kasebut, saéngga saya negesaké kasampurnan lan katertibaning carita titah. Pola iki wis kacathet déning para panaliti Yahudi minangka salah sawijining ciri kabasan kang narik kawigatèn sajroning teks Ibrani.
The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.
Crita tumitah diwiwiti kanthi tembung-tembung “ing wiwitan” lan dipungkasi kanthi telung tembung kang makili Sang Alfa lan Omega, kang wiwitan lan pungkasan, kang kawitan lan kang wekasan. Daya nitahake kang kagambar ing paseksi Purwaning Dumadi diwiwiti lan dipungkasi kanthi tandha tangan Sang ahli basa kang nggumunake.
The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.
Babagan kang wiwitan saka samubarang kang nggambarake babagan kang pungkasan saka samubarang iku kang ditandhesake déning nabi Yohanes, nalika kanthi nulis apa kang nalika semana ana, dheweke ing wektu iku uga sekaligus nulis apa kang bakal ana.
The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.
Pesen pepènget pungkasan saka Élia sing diwakili ing pungkasaning Prajanjian Lawas mènèhi pratandha prinsip kenabian kang padha, ing sajroning konteks krisis angger-angger dina Minggu lan nyedhaking pitu pageblug pungkasan.
The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.
“aturan panyebutan kapisan” lan sakabèhé kang diwakilaké déning iku iku “rerangka” ing sajroné “bebener saiki” kudu dipasang. Rerangka iku yaiku “aturan panyebutan kapisan” kang uga dadi salah siji sipatipun Gusti Allah.
In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.
Ing kitab Daniel, kang nggambarake wiwitan Adventisme, lan kitab Wahyu, kang nggambarake pungkasan Adventisme, kita nemokake pasemon-pasemon sing nggumunake manawa kita nyawang kanthi asas manawa kang kapisan nggambarake kang pungkasan. Kitab Daniel ngandharake sawijining sipat Yesus nalika nggunakake asmane Palmoni, kang ateges Panomer Rahasia kang nggumunake. Daniel uga nepungake Yesus minangka Mikhael, pangareping malaekat. Yokanan kadhawuhan nindakake bab kang padha kaya Daniel, lan dheweke ngidentifikasi dudu empuning matematika, utawa pangarsane para malaekat, nanging empuning basa. Nalika kita nimbang Yesus minangka empuning aksara, kita kudu nimbang Jabur 119, pasal sing paling dawa ing Kitab Suci.
Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.
Masmur 119 iku sawijining akrostik alfabetis, tegesé yèn aksara wiwitan saka saben golongan wolung ayat diwiwiti nganggo aksara sing padha. Ing alfabet Ibrani ana rong puluh loro aksara, mulané ana rong puluh loro pérangan sing saben-saben cacahé wolung ayat. Saben pérangan diwiwiti nganggo aksara miturut urutan alfabet, lan salajengipun saben wolung ayat sing ditemtokaké kanggo aksara iku diwiwiti nganggo aksara mau. Kanggo saben aksara ana wolung ayat; mula wolung ayat kaping rong puluh loro aksara ing alfabet Ibrani padha karo satus pitung puluh enem larik. Masmur iki nekanaké pambangun-turut marang Gusti Allah kang iku Allahing katertiban (mula saka kuwi ana struktur akrostik), dudu Allahing kacau-balau.
Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:
Tema wigati liyané ing Jabur 119 yaiku kayektèn kang jero manawa Sabdaning Allah iku nyukupi samubarang. Ana wolung istilah béda ing salumahing Jabur iki kang nuduhaké marang Sabdaning Allah: angger-anggering Toret, pepesthèn, pranatan, katetepan, dhawuh-dhawuh, paukuman, sabda, lan pranatan-pranatan. Ing meh saben ayat, Sabdaning Allah kasebut. Jabur 119 netepaké ora mung wataking Kitab Suci, nanging uga netepaké manawa Sabdaning Allah nggambaraké watak Allah piyambak. Gatekna sipat-sipat Allah iki kang kaandharaké ing Jabur 119:
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1. Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
1. Kabeneran (ayat 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
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2. Trustworthiness (verse 42)
2. Kapitadosan (ayat 42)
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3. Truthfulness (verses 43, 142, 151, 160)
3. Kasunyatan (ayat 43, 142, 151, 160)
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4. Faithfulness (verse 86)
4. Kasetyan (ayat 86)
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5. Unchangeableness (verse 89)
5. Ora Owah (ayat 89)
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6. Eternality (verses 90, 152)
6. Kalanggengan (ayat 90, 152)
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7. Light (verse 105)
7. Pepadhang (ayat 105)
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8. Purity (verse 140)
8. Kasucèn (ayat 140)
The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).
Masmur punika kabuka kanthi kalih kabegjan. “Rahayu” tiyang-tiyang ingkang lampahipun tanpa cacad, ingkang gesang miturut angger-anggering Allah, ingkang netepi pranatan-pranatanipun lan ngupados Panjenenganipun kanthi gumolonging manah. Punika piwulang-piwulang tumrap kita ing Masmur ageng punika. Pangandikaning Allah punika cekap kanggé ndadosaken kita wicaksana, nggulawenthah kita wonten ing kabeneran, lan nyawisaken kita kanggé saben pakaryan sae (2 Timotius 3:15–17).
Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.
Mesthi waé, Jabur 119 iku kalebu pérangan saka sawijining pokok perkara sing ing donya agama nganti saiki isih durung cetha rampunge. Bab iki ana gandhèng cenèngé karo pitakonan ayat endi sing dadi ayat tengahing Alkitab lan pasal endi sing dadi pasal tengahing Alkitab. Manawa panjenengan nelusuri internet, panjenengan bakal nemu manéka warna pamrayoga lan pasulayan sing kaiket ing bab Alkitab sing endi sing dienggo, lan sapituruté. Masalah ing saben pendirian sajroning pasulayan iku yaiku menawa pangertèn bab “tengahing Alkitab,” apa iku ayat utawa pasal, kuduné ditemtokaké déning Panulis Alkitab, dudu déning manungsa sing nyinau utawa ngritik Alkitab.
The Bible teaches that there is a beginning and end to everything. To everything there is a season.
Kitab Suci mulang yèn ana wiwitan lan pungkasané samubarang. Kanggo samubarang ana mangsané dhéwé-dhéwé.
To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.
Kanggo samubarang prekara ana mangsane, lan kanggo saben ancas ing sangisoring langit ana wektune: Ana wektune lair, lan ana wektune mati; ana wektune nandur, lan ana wektune nyabut apa kang wis katandur. Kohelet 3:1, 2.
There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.
Ana mangsa kanggo lair lan ana mangsa kanggo mati, nanging uga ana urip kang lumaku ing satengahing wiwitan lan pungkasaning urip kita. Lair iku sawijining wektu kang cekak, mangkono uga pati. Urip iku satengahe lan lumrahe nduwèni sajarah kang luwih akèh gegandhèngan karo iku tinimbang wektu nalika kita lair lan wektu nalika kita mati.
The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.
Bagéan tengah ing “aturan panyebut pisanan” lumrahe nduwèni paseksen sing luwih akèh tinimbang wiwitan lan pungkasan. Nggoleki satunggal ayat utawa bab ing Kitab Suci lan netepaké iku minangka bagéan tengah iku padha karo nglirwakaké bukti Kitab Suci, senadyan wiwitan lan pungkasan iku ing hakékaté minangka titik-titik wektu; déné bagéan tengah lumrahe minangka satunggaling mangsa wektu. Mesthiné, wiwitan, pungkasan, lan bagéan tengah bakal padha sarujuk siji lan sijiné, senadyan asring tandha dalan sing padha ing pungkasan iku kosok baliné saka wiwitan.
Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.
Gusti Yesus ngenali Yohanes Pembaptis minangka Élia, lan kalorone padha nggambarake runtutan prastawa kenabian sing padha; nanging Élia dianiaya déning sawijining wong wadon duraka (Yézébel) sing ngupaya ngunjara lan matèni Élia, nanging ora tau kasil. Yohanes, sing dadi pralambang Élia, uga dipréntah déning sawijining wong wadon ala (Herodias) kanggo diunjara lan dipatèni, lan dheweke pancen nindakaké iku. Élia lan Yohanes minangka pralambang sing bisa dipadakaké siji lan sijiné, nanging padha duwé sawatara ciri kenabian sing sipaté kosok balèn, senadyan isih padha jejajar siji lan sijiné. Élia ora tau mati, déné Yohanes mati. Pangerten manawa tandha-tandha dalan kenabian sing salaras siji lan sijiné kerep dadi kosok balèn ndadèkaké wong-wong sing kepéngin weruh bisa mangertèni yèn pérangan tengahing Kitab Suci iku Masmur 118.
When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.
Nalika kita migunakaké prinsip paugeran sepisanan kasebat kados déné sampun kita tegesaké, kita manggihaké bilih wiwitaning pérangan tengahing Kitab Suci punika inggih Mazmur 117, bab ingkang paling cekak wonten ing Kitab Suci, ingkang kapérang saking kalih ayat. Bab punika lajeng dipun tindhakaké déning bab 118, ingkang dados tengahing Kitab Suci, lan bab 118 punika lajeng dipun tindhakaké déning 119, ingkang dados bab paling dawa wonten ing Kitab Suci lan pungkasaning pérangan tengahing Kitab Suci. Ahli basa ingkang nggumunaké punika maringi pratandha wiwitan kanthi bab ingkang paling cekak, lajeng maringi pratandha pungkasan kanthi bab ingkang paling dawa. Kalihipun punika bab-bab ingkang silih kosok-balin. Wiwitan punika wiji, lan pungkasan punika papaning tanduran ingkang sampun tuwuh sampurna ngrembaka, ing pundi sadaya paseksi ingkang mapan wonten ing sajroning pérangan tengah punika kasambet dados satunggal. Gatèkna Mazmur 117.
O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.
He sakèhé bangsa, padha memujia marang Pangéran; he sakèhé umat, padha ngluhurana Panjenengané. Awit sih kawelasané kang kebak welas asih tumrap kita iku agung; lan kayektèné Pangéran lestari ing salawas-lawasé. Padha memujia marang Pangéran. Jabur 117:1, 2.
The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.
Tembung kang kita rembag, kang kabangun saka telung aksara, diterjemahaké minangka “bebener” ing ayat kapindho, lan nggambaraké wiwitaning pérangan tengahing Kitab Suci, (pérangan tengahing Kitab Suci yaiku Jabur 117–119). Pungkasaning pérangan tengah iku Jabur 119. Jabur 118 iku tengahing pérangan tengah. Jabur 118 kapasang ana ing antarané pasal kang paling cekak lan kang paling dawa ing Kitab Suci, lan sing paling cekak, yaiku kang dadi wiwitan, ngetingalaké tembung “bebener” kang kawangun déning telung aksara, lan telung aksara iku makili telung-undhakan Injil langgeng, sarta dadi rerangkèn kanggo mangertèni bebener. Rerangkèn iku minangka prinsip kang makili wataking Kristus minangka Alfa lan Omega.
The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.
Pungkasaning pérangan tengah, yaiku pasal 119, minangka akrostik alfabètis kang katata ana ing tengahing Alkitab, negesaké kaagungan linguistis kang nggumunaké. Ping papat ing pasal 119 tembung kang padha diterjemahaké minangka kayektèn.
And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.
Lan aja nganti Sabda kayekten iku kokjupuk babar pisan saka cangkemku; amarga aku wis ngarep-arep marang paukuman-paukumanPaduka. Ayat 43.
Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.
Kaadilan Paduka punika kaadilan ingkang langgeng, lan angger-angger Paduka punika kayekten. Ayat 142.
Thou art near, O Lord; and all thy commandments are truth. Verse 151.
Paduka celak, dhuh Pangeran; lan sakehing pepakon Paduka iku kayekten. Ayat 151.
Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.
Pangandika Paduka iku bener wiwit wiwitaning kawitan; lan saben wewenanging paukuman Paduka kang adil iku tetep langgeng ing salawas-lawase. Ayat 160.
Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”
Bebener sajroning ayat-ayat punika inggih punika satunggaling paugeran ramalan Kitab Suci ingkang ngenali wekasan saking wiwitan, lan bebener ing sajroning ayat-ayat punika inggih menika bilih Sang Alpha lan Omega sampun maringi tandha astanipun wonten ing pérangan tengahing Kitab Suci, kados dene Panjenenganipun sampun nindakaken tumrap wiwitan lan wekasan. Tandha astanipun Sang Kawitan lan Sang Pungkasan punika inggih menika “kerangka” kanggé nyawisaken pesen pepènget pungkasan saking malaékat kaping tiga. Pungkasan saking pérangan tengah punika ngemu sekawan ayat ingkang migunakaken tembung ingkang dipunjarwakaken dados “bebener,” sanadyan rujukan kaping sekawan punika namung dipunjarwakaken dados “leres.” Pungkasan pungkasan saking sekawan ayat punika ngenali bilih “wiwit wiwitan,” tembung punika “leres.”
In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.
Ing wiwitan, ing crita titah ing Purwaning Dumadi siji lan loro, tembung “bebener,” sanadyan ora katulis kanthi langsung, kawejahi sajroning telung tembung pungkasan saka crita titah iku, amarga saben tembung diwiwiti nganggo aksara-aksara, miturut urutane, kang mbentuk tembung “bebener.” Ing wiwitan ana Sang Sabda, lan lumantar Panjenengane samubarang kabeh katitahake, lan paseksene titah ing Purwaning Dumadi diwiwiti nganggo tembung, “Ing wiwitan,” lan dipungkasi kanthi telung tembung kang nglambangake bebener-bebener kang magepokan karo sawijining sipat Kristus, kang ing Yesaya ditegesi minangka bukti manawa Panjenengane iku Allah siji-sijine.
The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.
Tengahing Kitab Suci (Psalms 117–119) dipunwiwiti ing pasal 117 kanthi ngrujuk dhateng kayekten bilih wiwitan punika nggambaraken wekasan lumantar panganggèning tembung “truth.” Tembung punika kabentuk saking tigang aksara ingkang nggambaraken Injil langgeng lan pawartosipun tigang malaékat, sarta nandhai pungkasaning cariyos titah. Pungkasan saking tengahing Kitab Suci punika minangka sawijining pepanggihan ngenani abjad ingkang dipunasilaken déning Ahli Basa ingkang nggumunaken, kanggé netepaken pangertosan bilih punapa ingkang samenika dipunwedharaken gegayutan kaliyan watakipun punika selaras kaliyan tegesing tembung revelation, awit Revelation of Jesus Christ punika satunggaling pawartos ingkang dipunrancang kanggé nampilaken satunggaling aspek saking wataking Kristus ingkang ngantos dumugi samenika dereng dipunkenali kanthi jangkep, menawi mboten malah babar pisan. Wahyu punika salaras kaliyan garis-garis sajarah prajanjian, awit sajarah prajanjian punika nglebetaken bukti saking upayanipun Allah kanggé mratelakaken Sariranipun lumantar asma-asma nalika sajarahipun kababar.
“The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.
“Prinsip-prinsip agunging angger-anggering Toret, saka sipat Allah piyambak, kaswujud ana ing tembung-tembunge Sang Kristus ing gunung. Sapa waé kang mbangun ing ndhuwuré iku, lagi mbangun ing ndhuwuré Kristus, Watu Karanging Sadawaning Jaman. Nalika kita nampani Sabda, kita nampani Kristus. Lan mung wong-wong kang kanthi mangkono nampani pangandikané, iku kang lagi mbangun ing dhèwèké. ‘For other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.’ Acts 4:12. Kristus, Sang Sabda, wahyuné Allah,—pawujudaning wataké, angger-anggeré, katresnané, uripé,—iku mung siji-sijiné dhasar kang ing ndhuwuré kita bisa mbangun watak kang bakal tahan langgeng.” Mount of Blessings, 148.
There is of course much more to address concerning this truth, but we will leave off here.
Mesthi waé isih ana akèh prakara liya sing perlu diandharaké ngenani kayektèn iki, nanging kita bakal mungkasi tekan kéné.