The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.
Sajarah kenabian sing wis kabukak ana ing sajroning pitu gludhug iku nandhani sajarah sing saiki kita leboki. Rahasia iku katutupan nganti tekané sajarah sing dipralambangaké déning iku. Iki yaiku wektu nalika Sang Panglipur, Rohing “kayekten,” ngudharaké kayekten sing déning Yokanan sinebut Wahyu Yesus Kristus, awit Yesus Kristus iku Kayekten. Ora mung tembung “kayekten” iku nglambangaké wataké Allah. Lan uga ora mung minangka wahyu bab Ahli Basa kang nggumunaké, yèn tembung Ibrani kanggo “kayekten” iku digunakaké kanthi cara-cara kang jero banget ing saindhenging Kitab Suci. Nanging uga mukjijat kang nggumunaké yèn nalika dingertèni dadi kunci kanggo mbukak ramalan-ramalan ing kitab Wahyu, lan kanthi mangkono mbukak sakabèhé Alkitab. Nanging iki mung kanggo wong-wong sing gelem ndeleng, krungu, lan netepi samubarang sing katulis ana ing kono, awit wektuné wis cedhak.
In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.
Supaya manungsa saged ngakoni “kayekten” kanthi cara kang ndadèkaké wong-wong iku kasucèkaké déning kayekten mau, diperlokaké anané Sang Roh Suci. Manungsa saged mangertos tembung “kayekten” sacara intelektual, malah saged gumun marang wigatining tembung mau, nanging “kayekten” iku kudu dipangan. Kayekten iku kudu dipunlebetaké ing batin lan dipundadosaké pérangan saka pengalamaning pribadi, amarga pangandika mau nglantaraké kakuwatan nitahaké saka Allah marang wong-wong kang ngupaya supaya kaowahi dadi sarupaning gambar Kristus. Salah siji saka titik wiwitaning panaliten pribadiku ngenani tembung Ibrani kang dipunjarwakaké minangka “kayekten” yaiku para sarjana Ibrani, kang uga ngrembag sipat kang nggumunakaké saka tembung “kayekten” lan panganggoné ing Kitab Suci. Nanging ora ana alesan kanggo pracaya manawa pangerten intelektualé babagan tembung “kayekten” iku wis nuntun wong-wong mau marang Kristus.
The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.
Kasunyatan kenabian manawa sabda iku kudu dipangan kanthi anané Roh Suci nggemakaké teges “lenga” miturut Sister White ing pasemon bab sepuluh prawan, lan uga katrangané bab rong golongan prawan sing padha ngentèni Sang Pengantèn lanang.
A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?
Sawijining lambang lumrahe kerep nduwèni teges luwih saka siji, lan teges iku kudu ditemtokake déning konteks panggonan lambang mau dumunung. Teges iku ora kena ditemtokake déning tegesing tembung miturut panemuné ahli tata basa utawa déning kerangka wektu sajarah nalika tembung iku ditulis. Loro pendekatan iku sing dicekel déning para teolog Adventisme kanggo nyangkal “bebener.” Sawijining lambang ditemtokake déning konteks panggonan lambang iku digunakake. Ing sajroning Rohing Ramalan, tembung “lenga” ing pasemon bab sepuluh prawan makili paling ora sawetara prakara kang béda-béda gumantung marang konteks pérangan wacana panggonan “lenga” iku kapacak. Yagéné siji golongan prawan nduwèni lenga, dene golongan sijiné ora?
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Ana sawijining jagad kang gumlethak ana ing piala, ana ing pangapusan, lan ing kasasar, ana ing wewayanging pati piyambak,—turu, turu. Sapa ta kang ngrasakake sesakit jiwa kanggo nggugahake wong-wong mau? Swara apa kang bisa nggayuh wong-wong mau? Pangrasaku kabeta menyang mangsa ngarep nalika pratandha bakal kaparingake, ‘Lah Sang Penganten Kakung rawuh; metua kowe kanggo nepungi Panjenengane.’ Nanging sawatara wong bakal wis nundha anggone oleh lenga kanggo nambah lampune, lan kasep banget anggone bakal nemokake manawa watak, kang dilambangake déning lenga iku, ora bisa dipindhahake. Lenga iku yaiku kabeneraning Kristus. Iku nggambarake watak, lan watak ora bisa dipindhahake. Ora ana wong siji wae kang bisa njaminake iku kanggo wong liya. Saben wong kudu oleh kanggo awake dhewe watak kang wis disucekake saka saben rereged dosa.” Bible Echo, 4 Mei 1896.
The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.
Para prawan kang bodho ora nduwèni watak kang prelu supaya bisa kasil lumantar ing krisis kang bakal enggal rawuh. Wong-wong mau kurang kabenerané Kristus. Nanging lenga iku uga sawijining pekabaran, lan lenga ing pasemon bab sapuluh prawan ing “dina-dina wekasan” iku yaiku pekabaran pepènget pungkasan kang dipralambangaké déning Wahyu bab Gusti Yésus Kristus, kang kudu dirungokaké, diwacakaké, lan ditetepi.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Para kang katetepaké lan katutah suci, kang ngadeg ing sacedhaké Pangéraning bumi kabèh, nduwèni kalungguhan kang biyèn tau diparingaké marang Iblis minangka kerub panutup. Lumantar para makhluk suci kang ngubengi dhamparé, Sang Pangéran njaga sesambungan kang tanpa pedhot karo para pedununging bumi. Lenga emas iku nglambangaké sih-rahmat kang dienggo déning Allah kanggo njaga supaya lampu-lampuné para pracaya tansah katampekani, supaya ora kedhep-kedhep banjur mati. Saupama lenga suci iki ora kawutahaké saka swarga lumantar pawartosing Rohé Allah, para sarana piala mesthi bakal nguwasani manungsa kabèh sakabèhé.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Gusti Allah kaaibaké nalika kita ora nampani pawartos sing Panjenengané kirimaké marang kita. Mangkono kita nampik lenga emas sing arep Panjenengané curahaké menyang jiwa kita supaya bisa ditularaké marang wong-wong sing ana ing pepeteng. Nalika swara panggilan teka, ‘Lah, pangantèn lanang rawuh; metua kowe padha nemoni Panjenengané,’ wong-wong sing durung nampani lenga suci, sing durung ngreksa sih-rahmat Kristus ana ing sajroning atiné, bakal nemokaké, kaya para prawan bodho, yèn wong-wong mau durung siyap nemoni Gustiné. Wong-wong mau ora nduwèni daya ana ing awaké dhéwé kanggo olèh lenga iku, lan uripé rusak remuk. Nanging manawa Roh Suci Allah dijaluk, manawa kita nyuwun kanthi temen-temen, kaya sing ditindakaké déning Musa, ‘Tuduhna marang kawula kamulyan Paduka,’ katresnané Allah bakal kacurahaké ana ing ati kita. Lumantar pipa-pipa emas, lenga emas iku bakal disaluraké marang kita. ‘Dudu srana kasektèn, utawa srana kakuwatan, nanging srana Roh-Ku, mangkono pangandikané Pangéran Gustining sarwa tumitah.’ Kanthi nampani sorot padhang kang sumunar saka Srengéngé Kabeneran, para putrané Allah madhangi kaya pepadhang ana ing donya.” Review and Herald, July 20, 1897.
The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.
“Lenga” iku pesen pungkasan, kang sepisan manèh, yaiku Wahyu Yesus Kristus. Ing perangan iku, wong-wong sing kepéngin nduwèni lenga kudu nyuwun kanthi temen marang Gusti Allah kaya kang ditindakaké déning Musa ana ing guwa Horeb. Nanging gatekna, manawa kita arep “nyuwun kaya Musa” supaya Gusti Allah “nedahaké” marang kita “kamulyan”-Nya, kita kudu luwih dhisik nyuwun Roh Suci, yaiku Sang Panglipur. Manawa kita nglakoni mangkono, banjur lumantar para malaékat lan loro pipa emas, kita bakal nampani kabenerané Kristus. Kita ngapusi awaké dhéwé manawa kita mikir yèn kita bisa ndedonga lan nyuwun kanthi temen kanggo wataké Kristus kaya kang disaranaké déning tradhisi lan adat Adventisme Laodikia supaya ditindakaké, déné ing wektu sing padha kita nolak pesen Wahyu Yesus Kristus. Kabeneran-Nya katularaké marang kita lumantar “pesen-pesen Rohé Allah,” kang katularaké déning loro wong kang katetepaké lan kasucèkaké, kang ngadeg ana ing ngarsané dhampar Allah. Nalika kita nolak pesen-Nya, kita nolak kabeneran-Nya.
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.
Aku banjur mangsuli lan matur marang dheweke, “Punapa tegesipun kalih wit zaitun punika ing sisih tengenipun kaki dian lan ing sisih kiwaipun?” Aku banjur mangsuli malih lan matur marang dheweke, “Punapa tegesipun kalih pangipun wit zaitun punika, ingkang lumantar kalih pipa emas ngleleraken lenga emas saking dhirinipun piyambak?” Panjenenganipun banjur mangsuli kula lan ngandika, “Punapa sira boten mangertos punapa punika?” Lan aku matur, “Mboten, gusti kawula.” Panjenenganipun banjur ngandika, “Puniku kalih tiyang ingkang katetepaken lumantar pangurapan, ingkang ngadeg wonten ing ngarsanipun Pangéranipun saindenging bumi.” Zakharia 4:11–14.
The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.
Loro “wong kang katembung, sing jumeneng ana ing ngarsané Gustiné saindenging bumi,” uga dipratélakaké minangka loro seksi ing Wahyu pasal sewelas.
“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 ngandika maneh: ‘Iki iku loro wit zaitun lan loro kaki dian kang ngadeg ana ing ngarsané Gustining bumi.’ ‘Pangandika Paduka,’ pangandikané juru mazmur, ‘iku pelita tumrap sikil kawula lan pepadhang tumrap margi kawula.’ Wahyu 11:4; Jabur 119:105. Loro seksi iku nglambangaké Kitab Suci Prajanjian Lawas lan Prajanjian Anyar.” The Great Controversy, 267.
Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.
Apa dene kita nimbang paseksiné Zakharia utawa Yohanes bab saksi loro iku, konteks saka salah siji paseksi mau yaiku proses panyampaian pawarta, yaiku kayektèn pisanan banget kang kasebut gegandhengan karo pesen Wahyu bab Yesus Kristus ing Wahyu pasal siji ayat siji. Saka Sang Rama, marang Sang Putra, marang para malaékat, marang sawijining nabi, marang pasamuwan. Proses kang lumantar iku Kristus ngandika marang manungsa iku sawijining pangerten wigati kang kersa Panjenengané ungkapaké ana ing sajroning pesen pepènget pungkasan. Iki cocog karo penekanan ing pangandikane loro-loroné, yaiku pesen malaékat kapisan lan katelu.
The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.
Pesen malaékat kapisan dipunlambangakên déning William Miller. Miller gadhah sawatawis ciri kenabian ingkang kedah dipunmangertosi. Panjenenganipun punika “Rama” saking gerakan punika, ingkang miturut tegesipun Alpha lan Omega nuntut bilih badhé wontên satunggaling putra. Panjenenganipun makili satunggaling gerakan ingkang dipunlambangakên déning nama “Millerite,” ingkang dados tembung kanggé satunggaling jinis watu. Panjenenganipun dipunginakakên kanggé ngatur satunggaling kumpulan paugeran-paugeran Kitab Suci tumrap penafsiran kenabian. Paugeran-paugeran punika dados pérangan ageng saking pangandikanipun pesen-pesen Rohing Allah ingkang dipuntampik utawi dipunterima déning para saking generasinipun Miller nalika piyambakipun milih punapa badhé tetep ngugemi kawontenan Laodikia ingkang bodho utawi dados wong Filadelfia ingkang wicaksana. Minangka rama saking pesen malaékat kapisan, panjenenganipun nggambaraken satunggaling gerakan ingkang badhé martakakên pesen saking pesen malaékat katelu, lan pangertosan gerakan punika tumrap pesen kasebut badhé dipunarahakên déning satunggaling kumpulan mirunggan paugeran Kitab Suci tumrap penafsiran kenabian ingkang netepakên pesen malaékat katelu kanthi kukuh kados déné Miller dipunginakakên kanggé netepakên pesen malaékat kapisan. Allah botên naté ewah, Gusti Yésus Kristus tetep sami kala wingi, dinten punika, lan salawas-lawasipun.
Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.
Aja padha kliru, para sadulurku kang kinasih. Saben peparing kang becik lan saben peparing kang sampurna iku saka ing ndhuwur, lan tumurun saka Ramaing pepadhang, kang ana ing Panjenengane ora ana owah-owahan, lan ora ana wewayangan saka owahing gantèn. Miturut karsane piyambak Panjenengane wus nglairake kita lumantar pangandika kayekten, supaya kita dadi kaya woh kawitan saka sakehing titahing Panjenengane. Yakobus 1:16–18.
In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.
Ing wiwitan utawa pungkasan Adventisme, piwulang-piwulang saka Rohé Gusti Allah kang dilambangaké déning lenga, dipratélakaké lumantar loro saksi. Ing wiwitan, nalika jamané wong-wong Millerit, loro saksi iku yaiku Prajanjian Lawas lan Prajanjian Anyar, lan ing pungkasan yaiku Kitab Suci lan Roh Ramalan. Iki sababé Yohanes, kang kanthi paling sampurna nggambaraké pungkasan umaté Gusti Allah ing dina-dina pungkasan pangadilan panlitèn, dumunung ana ing pulo Patmos.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Aku, Yokanan, kang uga dadi sadulurmu, lan kanca ing kasangsaran, lan ing Kraton lan kasabarané Gusti Yésus Kristus, ana ing pulo kang aran Patmos, marga saka pangandikané Allah, lan marga saka paseksiné Yésus Kristus. Wahyu 1:9.
The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.
Latar profètis Patmos nggambarake yèn Yohanes lagi dianiaya. Panjenengané lagi dianiaya merga nampi pesen-pesen saka Rohé Allah kang mratélakaké Wahyué Gusti Yesus Kristus lumantar Kitab Suci lan Rohing Ramalan.
The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.
Panganiaya marang umat Allah ing “dina wekasan” uga digambarake ing Wahyu bab sewelas nalika loro seksi iku dipateni ing dalan-dalan, lan saben wong padha ngrayakake patine. Ing bab sewelas, loro seksi iku yaiku Élia lan Musa. Wong loro iku wis maringi paseksi sajrone telung taun setengah, banjur dipateni, nanging sawisé iku wong loro mau banjur diuripake maneh.
All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.
Kabèh para nabi langkung kathah ngandika ngenani dina-dina wekasan tinimbang ngrembag sajarahipun piyambak, mila manawi wonten satunggaling kitab ingkang ngandika bab dina-dina wekasan, kitab punika inggih Kitab Wahyu, papan ing pundi sadaya kitab ing Kitab Suci pepanggihan lan pungkasan. Mulané kedah wonten satunggaling “peparing” ing dina-dina wekasan ingkang dipatèni, lajeng sasampunipun kauripaken malih. Wahyu sewelas nggambaraken sajarah Révolusi Prancis, nanging langkung langsung nggambaraken satunggaling serangan nglawan peparingipun malaékat kaping tiga ing dina-dina wekasan. Peparing lan gerakan ingkang dipratekakaken déning peparing lan gerakanipun Miller nandhang serangan punika lan pejah ing tanggal 18 Juli 2020. Miturut Wahyu sewelas, serangan punika badhé katindakaken déning kéwan ingkang munggah saking jugangan tanpa dhasar.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.
Lan nalika padha wis ngrampungaké paseksèné, kéwan galak kang munggah saka telenging jurang bakal perang nglawan wong-wong mau, lan bakal ngalahaké wong-wong mau, sarta matèni wong-wong mau. Lan mayit-mayité bakal gumléthak ana ing dalan kutha gedhé, kang miturut pangertèn kasukman sinebut Sodom lan Mesir, ing panggonan Gusti kita uga kasalib. Wahyu 11:8, 9.
Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.
Sadhérék Putri White maringi katrangan marang kita yèn “jurang tanpa dhasar” iku nggambaraké sawijining pawujudan anyar saka kakuwasan Iblis.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Nalika wong-wong mau wis ngrampungaké [lagi ngrampungaké] paseksiné.’ Mangsa nalika saksi loro mau kudu medhar wangsit kanthi kasandhangan bagor rampung ing taun 1798. Nalika wong-wong mau lagi nyedhaki pungkasaning pakaryané ing kahanan kasamaran, perang bakal katindakaké marang wong-wong mau déning kakuwatan kang digambaraké minangka ‘kéwan galak kang munggah saka telenging jurang tanpa dhasar.’ Ing akèh bangsa ing Éropah, kakuwatan-kakuwatan kang mrentah ing Gréja lan Nagara wis nganti pirang-pirang abad dikuwasani déning Sétan lumantar papasinan. Nanging ing kéné katuduhaké sawijining panyingkapan anyar saka kakuwatan satanis.” The Great Controversy, 268.
There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.
Ana telung kakuwasan sing kaidhentifikasi ing kitab Wahyu kang metu saka jurang tanpa dhasar; kang kapisan kasebut yaiku Islam ing Wahyu pasal sanga ayat loro, kang kapindho yaiku ateisme saka Révolusi Prancis ing pasal sewelas ayat wolu, lan kang katelu yaiku Roma modhèren ing pasal pitulas ayat wolu. “Manifestasi anyar” ing dina-dina pungkasan, sing ora mung bakal nyerang gerakan kang dilambangaké déning gerakan Millerit, nanging uga bakal nyerang jagad, yaiku kawangunan palsu saka Pekik Tengah Wengi palsu kang dikenal minangka “Woke-ism.” Woke-ism makili sawijining “manifestasi anyar saka kakuwasan Iblis” kang disangga déning antikristus Yésuit sing saiki, lan dipromosèkaké lumantar para saudagar, para pamimpin pulitik Perserikatan Bangsa-Bangsa, para wakil liberal ing gréja-gréja Protestanisme kang wis tiba ing Amerika Sarékat, lan partéy Demokrat bebarengan karo para Republik RINO sing salah sijié nyengkuyung utawa marengaké panyengkuyungan marang kabèh warna urip nyimpang saka komunitas homoseksual kaya kang dilambangaké ing pasal sewelas minangka “Sodom.” Telung kakuwasan iki sing nuntun jagad tumuju Armagedon, lan telung kakuwasan iki uga dilambangaké déning “Mesir,” pralambang ateisme lan kadonyan. Katetepaké ing sajroning anarki Révolusi Prancis, kang dadi unsur liyané saka telung kakuwasan iki kang mbentuk apa sing diarani Sister White minangka “persekutuan ala,” kabèh iki salah sijié kanthi langsung nyengkuyung utawa ngidinaké Woke-ism. Woke-ism iku tiron Iblis tumrap kawangunan saka sepuluh prawan. Isih ana manèh sing kudu dirembug ing bab iki, nanging luwih dhisik kita kudu ngrembug sawisé patènan ing dalan kang kalakon tanggal 18 Juli 2020.
And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.
Lan uga, Para Pamaca ingkang kinurmatan, mangga mangertosa bilih kula boten gadhah panyengkuyung punapa kemawon kangge partai Republik. Boten wonten panemu politik punapa kemawon ingkang ndadosaken kula gadhah kapitadosan. Ingkang namung kula tuding punika dinamika kenabian ingkang wonten ing Amérika Sarékat, Perserikatan Bangsa-Bangsa, lan Kapapaan. Dinamika punika badhé dipunrembag kanthi langkung cetha lan mligi nalika kita wiwit ngrembag kanthi langsung kalih sungu ingkang sajajar satunggal kaliyan satunggalipun wiwit taun 1798 ngantos dumugi hukum Minggu.
The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.
Woke-isme satanis sing makili sawijining Tangi Tengah Wengi palsu ndhisiki Tangi Tengah Wengi sing satemené, lan sadurungé tekan wekdal Tangi Tengah Wengi kang asli, wong-wong sing wis dipatèni ana ing lurung-lurung pungkasane bakal owah dadi salah siji: prawan bodho utawa prawan wicaksana. Mangsa nalika watak kita kaiket dadi salah siji saka rong rerenggan—yaiku rerenggan kang katemtokaké kanggo geni karusakan utawa rerenggan kanggo lumbung swarga—saiki wis tekan.
Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.
Sister White nedahaké bilih ing mangsa tundhaning rawuhipun pangantèn lanang, para prawan bodho ing sajarahipun kaum Millerite nanggapi kuciwaning pangajeng-ajeng ingkang dados ujian kanthi cara ingkang béda kaliyan para prawan wicaksana, saéngga maringi pratandha bilih tumekaning mangsa tundha punika watakipun sampun katetepaké. Nanging paseksènipun Yeremia mratélakaké dhateng kita bilih kita saged milih wangsul dhateng Allah lan Panjenenganipun boten namung badhé wangsul dhateng kita, nanging ugi badhé ndadosaké kita témbok waja tembaga ingkang kapager tumrap para durjana lan para ingkang nggegirisi, nalika kita dipun-ginakaken dados cangkemipun wonten ing krisis ingkang badhé kelakon salajengipun. Ing titik kenabian punika Gusti Yésus janji badhé nglipur kita. Punika tegesipun papat babipun Yokanan ingkang dipun-papanaké wonten ing sajarah kita sapunika.
The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.
Lenga iku Roh Suci; iku watak, lan iku uga pawarta-pawarta saka Rohé Gusti Allah. Rohé Gusti Allah iku “Panglipur.” Kaya déné Gusti Allah banget anggoné nresnani jagad iki nganti maringaké Putra ontang-antingipun, lan kaya déné Gusti Yésus ngurbanaké kahanan kadewané supaya kanthi rela nampani kamanungsan kang wis Panjenengané ciptakaké dadi pérangan saka Sarirané kanggo saklawasé, mangkono uga Roh Suci kang diparingaké ing mangsa wektu iki bakal tetep nunggil karo kita ing salawas-lawasé.
If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.
Manawa kowé padha tresna marang Aku, padha netepana pepakon-pepakon-Ku. Lan Aku bakal nyuwun marang Sang Rama, lan Panjenengané bakal maringi kowé Juru Panglipur liyané, supaya Panjenengané tetep ana bebarengan karo kowé ing selawas-lawasé; yaiku Sang Rohing Kayekten; kang ora bisa ditampa déning jagad, amarga jagad ora weruh marang Panjenengané lan ora wanuh marang Panjenengané; nanging kowé padha wanuh marang Panjenengané, amarga Panjenengané manggon bebarengan karo kowé lan bakal ana ing kowé. Aku ora bakal nilar kowé tanpa panglipur: Aku bakal rawuh marang kowé. Yokanan 14:15–18.
This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.
Pangurbananipun Roh, ing milih karsa tetep manggèn bebarengan kaliyan manungsa salawas-lawase, sajajar kaliyan pangurbananipun kalih Pribadi sanèsipun saking tritunggal swarga. Mbokmenawi sami wigatinipun kaliyan pangurbananipun Roh ing kersanipun gesang wonten ing salebeting saben tiyang ingkang sampun kapitulungan awit ing salawas-lawase punika, rawuhipun “Sang Panglipur” wonten ing sajarah tartamtu punika nandhani wekdal nalika umatipun Allah kasêgel kanggé kalanggengan.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.
Lan aja gawe susa Sang Roh Suci kagungané Gusti Allah, kang dening Panjenengané kowé wis dimeteraèkaké tumeka ing dina panebusan. Epesus 4:30.
In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.
Ing sajarah nalika prasetyaning Sang Panglipur kalaksanani kanthi sampurna, yaiku sajarahing wong satus patang puluh papat ewu, Roh iku bakal “tetep manggon” ana ing kita “salawas-lawase.” Saben tiyang Kristen kang nyukupi sarat-sarat Injil nampi Roh Suci lan mulane “kapetera nganti dina panebusan,” nanging meterai iku namung nuding maju marang wektu nalika wong satus patang puluh papat ewu bakal kapetera sajrone sajarah saiki iki. Ing kitab Epesus, para wong kang kapetera nganti dina panebusan dipadakaké béda karo wong-wong kang “ngelarani” “Roh Suci.” Wong-wong iku ngelarani Roh Suci kanthi nampik nampi pawartos-pawartos saking Rohing Allah, lan kanthi mangkono nampik lenga emas. Nalika Kristus janji badhé ngutus marang kita “Sang Panglipur” “Roh kayekten” ing mangsa kuciwa punika, Panjenenganipun saèstu janji badhé masang meterai Panjenenganipun dhateng kita, lan meterai Panjenenganipun punika nggambaraken netepi dhawuh-dhawuhipun, mligi dhawuh Sabat, yaiku dina nalika Yokanan nampi wahyu lan ingkang dados perkawis ingkang badhé enggal ngadhepi jagad.
The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.
Panyegelan para prawan sing wicaksana katindakake sadurunge ujian hukum Minggu, awit ana ing kana watak para prawan sing wicaksana lan sing bodho bakal kasumurupake; lan watak iku ora tau kabangun ing sajroning krisis, nanging mung kababar. Panyegelan iku makili, ing antarane prakara-prakara liyane, sawijining owah-owahan saka pikiran Laodikia dadi pikiran Filadelfia. Masalahe yaiku manawa supaya owah-owahan mau bisa katindakake, ujian kapisan tumrap saben-saben kita yaiku supaya kanthi satemen-temene mangerteni manawa nganti saprene iki kita wus dadi wong Laodikia; sabab minangka wong Laodikia, sikap rohani kita sing utama yaiku rumangsa manawa samubarang iku becik-becik wae, nalika satemene kabeh iku salah kabeh. Sikap mau kudu disingkirake; iku salah siji saka prakara-prakara nistha sing kudu dipisahake saka kang aji.
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Sanalika umat Allah diparingi segel ing bathuke—iku dudu segel utawa tandha apa wae sing bisa katon, nanging sawijining mantep ing kayekten, becik kanthi intelektual utawa rohani, supaya padha ora bisa digoyang—sanalika umat Allah wus diparingi segel lan kapranata kanggo pengguncangan, iku bakal teka. Satemene, iku wis wiwit; pangadilan-pangadilané Allah saiki wus tumiba ing nagara, kanggo maringi pepeling marang kita, supaya kita bisa sumurup apa sing bakal kelakon.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.
“Panglipur” kang diprasetyakaké déning Gusti Yésus marang para muridé, kang nglipur wong-wong mau ing mangsa kuciwa, nuntun umat-Né marang sakèhé kayektèn, lan lumantar sawijining “mantep ing sajroning kayektèn” iku kita kasegel. “Kayektèn” kang kudu dipantepi déning umat Allah ing titik iki yaiku “kayektèn” kang kawukak saka segelé pas sadurungé mangsa probation katutup, awit “wektuné wis cedhak.” Kayektèn iku yaiku susunan sajarah sing kasimpen saka pitu gludhug, lan sajarah kang kasimpen iku nandhani sajarah ing ngendi Wahyu bab Gusti Yésus Kristus kabukak. Sajarah kang kasimpen saka pitu gludhug bakal kalakon pas ing wektu nalika “kayektèn” kang digambaraké minangka sajarah kang kasimpen iku kawukak saka segelé. Kawukaking “kayektèn” iku kang nyegel wong-wong sing nampani pesen kang sadurungé wis kasegel.
God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.
Umaté Allah disegel ana ing bathuké sadurungé gonjang-ganjinging bangsa-bangsa sing duka sing dumadi ing wektu hukum Minggu, mangkono miwiti karusakaning bangsa. Wahyu Yesus Kristus iku “pangandikaning ramalan saka” Kitab Wahyu sing wis ora kena disegel manèh, amarga wektuné wis cedhak. Iku yaiku kayektèn kang saiki kudu diwaca, dirungokaké, lan sing paling wigati ditetepi, manawa kita arep tampa berkah.
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.
Yudas matur marang Panjenengané, dudu Yudas Iskariot, “Gusti, kapriyé déné Paduka badhé nélakaké dhiri Paduka dhateng kawula, lan boten dhateng donya?” Gusti Yésus mangsuli lan ngandika marang dhèwèké, “Yèn ana wong tresna marang Aku, dhèwèké bakal ngugemi pangandika-Ku; lan Rama-Ku bakal ngasihi dhèwèké, lan Aku lan Rama bakal sowan marang dhèwèké, sarta yasa padunungan ana ing dhèwèké. Sing ora tresna marang Aku, ora ngugemi pangandika-Ku; lan pangandika kang kokrungu iku dudu saka Aku, nanging saka Sang Rama kang ngutus Aku. Kabeh iki wus Dakandhakaké marang kowé nalika Aku isih ana bebarengan karo kowé. Nanging Sang Panglipur, yaiku Sang Roh Suci, kang bakal diutus déning Sang Rama nganggo asma-Ku, Panjenengané bakal mulang kowé ing samubarang kabèh, lan ngélingaké kowé marang samubarang kabèh kang wus Dakandhakaké marang kowé.” Yokanan 14:22–26.
For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”
Kanggo wong-wong kang netepi pesen kang lagi kabukak segelé, prasetyané yaiku manawa Sang Panglipur bakal “mulang” marang kita “sakabèhé prakara” “apa waé” kang wis kapangandikakaké déning Gusti Yésus “marang kowé.” Iki yaiku prasetyan kang kawujud marang para murid ing Émaus lan sawisé iku marang sewelas murid. Nalika Sang Kristus nyirnakaké astané saka mripat para murid Émaus kang “kasirep,” lan sawisé iku “mbukak” “pangretiné” para sewelas murid supaya padha bisa kanthi sampurna “mangerti Kitab Suci,” Panjenengané lagi nyathet sawijining prasetyan tumrap wong-wong kang urip ing “wektu pungkasan” kang bakal bali saka kuciwane, mratobat saka kaanané Laodikia, lan nampani “kayektèn.” “Sang Panglipur” ing “wektu pungkasan” bakal “ngélingaké manèh marang” kita “sakabèhé prakara” nalika Panjenengané mulang marang kita “sakabèhé prakara.” Kaya dene wigatiné nalika Panjenengané ngélingaké manèh marang kita kayektèn-kayektèn biyèn nalika Panjenengané mulang marang kita sakabèhé prakara, Panjenengané uga bakal “nunjukaké marang kita prakara-prakara kang bakal kelakon.”
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Nanging Aku ngandhani kowe satemene; luwih becik tumrap kowe manawa Aku lunga: awit manawa Aku ora lunga, Sang Panglipur ora bakal rawuh marang kowe; nanging manawa Aku mangkat, Aku bakal ngutus Panjenengane marang kowe. Lan manawa Panjenengane wus rawuh, Panjenengane bakal ndhawuhake kaluputan donya bab dosa, bab kabeneran, lan bab paukuman: bab dosa, amarga padha ora pracaya marang Aku; bab kabeneran, amarga Aku lunga marang Rama-Ku, lan kowe ora bakal weruh Aku maneh; bab paukuman, amarga panggedhene donya iki wus kaadili. Isih akeh prekara kang kudu Dakandhakake marang kowe, nanging saiki kowe durung bisa nanggung. Nanging manawa Panjenengane, yaiku Roh kayekten, wus rawuh, Panjenengane bakal nuntun kowe menyang sajroning sakehing kayekten: awit Panjenengane ora bakal ngandika saka sarirane piyambak; nanging apa bae kang dirungu, iku kang bakal diandharake: lan Panjenengane bakal mratelakake marang kowe prakara-prakara kang bakal kelakon. Panjenengane bakal ngluhurake Aku: awit Panjenengane bakal nampani saka kagungan-Ku, lan bakal mratelakake iku marang kowe. Yokanan 16:7–14.
At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.
Ing wekdal punika Sang Panglipur badhé “nuntun” kita dhateng “kayekten,” “mulang kita samukawis,” kalebet “prakara-prakara ingkang badhé dumados,” awit ing wekdal punika Gusti Yesus taksih gadhah “sawatawis prakara kang arep diucapaké marang” kita. Prakara-prakara punika, sanadyan punika prakara-prakara saking “pangéling-éling” kita, “prakara-prakara ingkang badhé dumados,” utawi kathah “prakara” ingkang taksih badhé Panjenengané “ucapaké” marang kita, punika ingkang mètèngi kita tumrap mangsa krisis ingkang badhé rawuh. Mekaten punika kalampahan, awit kayektenipun nggambaraken pangwaos nitahakenipun. Panjenenganipun mètèngi kita sadèrèngipun krisis ingkang badhé rawuh, awit Panjenenganipun karsaa supados kita sampun kapratelakaken rumiyin bab mangsa panganiaya ingkang paling ageng dhateng umating Panjenenganipun ingkang nate dumados wonten ing sajarah suci. Panganiaya punika kanthi mirunggan nandhesaken bilih tembung-tembung lan tumindak-tumindak ingkang sampun kita lampahi ing jaman kapengker badhé kaèlingi lan dipunginakaken nglawan kita, kadosdene tembung-tembung Kristus dipuntwistakaken nglawan Panjenenganipun. Nanging mekaten, kita kedah ngaturaken pawartos punika dados paseksen nglawan pambrontakanipun, kados ingkang dipunlambangaken déning Yehezkiel lan Kristus.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Padha élinga tembung kang wus Dakucapaké marang kowé: Abdi ora ngungkuli bendarané. Manawa wong-wong mau wus nganiaya Aku, mesthi iya bakal nganiaya kowé uga; manawa wong-wong mau wus netepi pangandika-Ku, mesthi iya bakal netepi pangandikamu uga. Nanging samubarang iki kabèh bakal ditandukaké marang kowé awit saka asma-Ku, marga wong-wong mau ora wanuh marang Panjenengané kang ngutus Aku. Saupama Aku ora teka lan ora ngandika marang wong-wong mau, mesthiné wong-wong mau ora duwe dosa; nanging saiki wong-wong mau ora duwe alesan kanggo nutupi dosané. Sing sengit marang Aku, sengit marang Rama-Ku uga. Saupama Aku ora nindakaké ana ing antarané wong-wong mau pakaryan-pakaryan kang durung tau ditindakaké déning wong liya, mesthiné wong-wong mau ora duwe dosa; nanging saiki wong-wong mau wus padha ndeleng lan sengit, marang Aku lan marang Rama-Ku. Nanging iki kelakon, supaya kayektènana tembung kang katulis ana ing Toraté wong-wong mau: Wong-wong mau sengit marang Aku tanpa sebab. Nanging manawa Sang Panglipur rawuh, kang bakal Dakutus marang kowé saka ing Rama, yaiku Sang Rohing Kayektèn kang miyos saka Rama, Panjenengané iku bakal neksèni bab Aku. Yokanan 15:20–26.
The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.
“Rohing kayekten,” kang iku “Sang Panglipur,” bakal “maseksi bab” Kristus, kang iku “kayekten.” Lan “kayekten” iku Alpha lan Omega, kang kapisan lan kang pungkasan, kang wiwitan lan kang wekasan. Sajarah kang kasimpen saka pitu gludhug, kang saiki lagi dibukak segelé, iku pesen panyegelan tumrap wong satus patang puluh papat ewu. Sawisé 18 Juli 2020, Yérémia maringi sawijining tuladha manawa kita bisa milih bali marang Panjenengané kang dhisik nresnani kita. Ing ngrampungaké pagawean bali mau, kita nduwèni tanggung jawab kanggo misahaké barang kang aji saka kang nistha. Manawa kita nggarap kawilujengan kita, kanthi wedi lan gemeter, lan ngrampungaké pagawean iku, kita bakal kaségel lan enggal lumebu ing krisis kang paling agung sajroning sajarah bumi. Kita uga bakal oleh hak istiméwa kanggo ngalami sajarah kang para nabi, para ratu, lan para wong mursid wis ngarep-arep kanggo nyumurupi.
Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.
Wong-wong sing nindakaké pakaryan iku lan banjur bali “bakal lumaku ana ing pepadhang kang metu saka dhamparing Allah,” lan lumantar “piranti para malaékat bakal ana sesambungan kang tetep antarané swarga lan bumi,” yaiku tata laksana sesambungan kang kasebut ana ing ayat pambuka kitab Wahyu.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
Ora ora kabèh wong ing donya iki wis mèlu ing sisihé mungsuh nglawan Allah. Ora kabèh wis dadi ora setya. Isih ana sawatara cilik wong-wong kang setya lan bener marang Allah; awit Yokanan nulis: ‘Iki wong-wong sing netepi pepakoné Allah lan imané Gusti Yésus.’ Wahyu 14:12. Ora suwé peperangan bakal ditindakake kanthi sengit banget antarané wong-wong sing ngabdi marang Allah lan wong-wong sing ora ngabdi marang Panjenengané. Ora suwé samubarang kabèh sing bisa diguncang bakal diguncang, supaya samubarang kang ora bisa diguncang iku tetep lestari.
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
“Setan iku sawijining murid Kitab Suci kang sregep. Panjenengané ngerti yèn wektuné wus cendhak, lan ing saben titik panjenengané ngupaya nglawan pakaryané Gusti ana ing bumi iki. Ora mokal kanggo maringi gambaran apa waé bab pengalaman umat Allah kang bakal isih urip ana ing bumi nalika kamulyan swarga lan pengulanganing panganiaya-panganiaya jaman biyèn kawengku dadi siji. Wong-wong mau bakal lumaku ana ing pepadhang kang medal saka dhamparé Allah. Lumantar para malaékat bakal ana sesambungan kang tanpa kendhat antarané swarga lan bumi. Lan Setan, kang kabunder déning para malaékat ala, lan ngaku dadi Allah, bakal nindakaké mujijat warna-warna, kanggo ngapusi, manawa bisa, para pinilih piyambak. Umaté Allah ora bakal nemu kaslametané ana ing nindakaké mujijat, awit Setan bakal niru mujijat-mujijat kang bakal katindakaké. Umat Allah kang wus kabukten lan kaudi bakal nemu kakuwatané ana ing pratandha kang kasebut ana ing Exodus 31:12–18. Wong-wong mau kudu jejeg ana ing Sabda kang gesang: ‘Ana tulisané.’ Mung iki dhasar siji-sijiné kang ing sandhuwuré wong-wong mau bisa jejeg kanthi aman. Wong-wong kang wus nglanggar prejanjiané karo Allah, ing dina iku bakal tanpa Allah lan tanpa pangarep-arep.”
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
Para panyembahing Allah bakal mligi katandhani déning pakurmatané marang dhawuh kaping papat, awit iki minangka tandha panguwasa nitahaké Allah lan paseksèn tumrap hak kagungané Panjenengané kanggo nampa ajrih-asih lan pakurmataning manungsa. Wong-wong duraka bakal katandhani déning upayané kanggo ngrubuhaké tenger pangéling-éling marang Sang Nitahaké lan ngluhuraké pranatané Roma. Ing prakara pasulayan iki, kabèh jagading Kristen bakal kapérang dadi rong golongan gedhé, yaiku wong-wong kang netepi dhawuh-dhawuhe Allah lan pracayané Gusti Yésus, lan wong-wong kang nyembah kéwan mau lan recané, sarta nampani tandhané. Sanadyan gréja lan nagara bakal nyawijèkaké pangwasané kanggo meksa kabèh wong, “cilik lan gedhé, sugih lan mlarat, merdika lan abdi,” supaya nampani tandhaning kéwan iku, nanging umat Allah ora bakal nampani iku. Wahyu 13:16. Nabi saka Patmos mirsa “wong-wong kang wus menang ngungkuli kéwan iku, lan recané, lan tandhané, lan cacahe jenengé, padha ngadeg ana ing segara kaca, nyekel clempungé Allah,” lan padha ngidungaké kidungé Musa lan Sang Cempen. Wahyu 15:2.
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.
“Pacoban lan panggodhèn kang nggegirisi ngentèni umat Allah. Roh peperangan lagi ngudhak-udhaki bangsa-bangsa saka siji pucuking bumi tekan pucuk liyané. Nanging ana ing satengahing mangsa kasangsaran kang lagi arep rawuh,—mangsa kasangsaran kang ora tau ana wiwit ana bangsa,—umat pilihaning Allah bakal tetep jejeg tanpa kegoyah. Iblis lan bala pasukané ora bakal bisa numpes wong-wong mau, amarga para malaékat kang unggul ing kasektèn bakal ngreksa wong-wong mau.” Testimonies, volume 9, 15–17.
It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.
Pantes dipunmangertosi bilih pérangan punika minangka pungkasaning satunggaling bab ingkang kawiwitan wonten ing kaca sewelas saking Testimonies jilid sanga, ingkang saged dipunmangertosi minangka nggambaraken sangang-sewelas. Ugi pantes dipunpratosi bilih irah-irahanipun ngrembag bab rawuhipun Sang Penganten Kakung, lan ugi tumuju dhateng bagan-bagan Habakkuk, ing ngriku Paulus njupuk ayat ingkang dipunsurat piyambakipun wonten ing kitab Ibrani. Wiwitaning bab punika maringi tandha dhateng sajarah ingkang kawiwitan ing tanggal 11 September 2001, kalih loh prasetyan saking ramalan ingkang dipunbetahaken wonten ing wiwitaning Adventisme, lan bilih irah-irahanipun punika krisis pungkasan, ingkang mratelakaken Seruan Tengah Wengi ingkang pungkasan. Pungkasaning bab punika sarujuk kanthi sampurna kaliyan wiwitanipun, awit wiwitan lan pungkasan sami ngrembag krisis pungkasan.
“Section 1—For the Coming of the King
“Bagéan 1—Kanggo Rawuhipun Sang Raja”
“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“Amung sawatara mangsa maneh, Panjenengane sing bakal rawuh iku mesthi rawuh, lan ora bakal kendhat anggone ngenteni.” Ibrani 10:37.
“The Last Crisis
“Krisis Pungkasan”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.
“Kita sami gesang ing wekdaling pungkasan. Tetingalan pratandha-pratandha jaman ingkang enggal kalampahan nyatakake bilih rawuhipun Kristus sampun celak sanget. Dina-dina ingkang kita lampahi punika kebak kasakralan lan wigati. Rohing Allah sethithik-sethithik, nanging mesthi, saweg kasingkiraken saking bumi. Pageblug lan paukuman sampun wiwit tumiba dhateng para tiyang ingkang ngremehake sih-rahmatipun Allah. Bebaya lan bilai ing dharatan saha ing seganten, kawontenaning masarakat ingkang boten mantep, wekering perang, punika sadaya dados pratandha ingkang nggegirisi. Punika sami ngramalaken prekawis-prekawis ingkang badhe dumugi kanthi agenging teges ingkang paling luhur.” Testimonies, volume 9, 11.
If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.
Manawa kita mratobat lan nampi peparinging luhur dadi “tutuk”-Né Gusti Allah kaya kang dipratandhakaké déning Yérémia, kita bakal enggal melu ing pangimpunan agung kang pinunjul piyambak sajroning sajarah suci.
“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.
Panjenengané uga ngandika marang wong-wong mau tembung-tembung pangarep-arep lan panglipur. “Aja nganti atimu guncang,” pangandikané; “kowé pracaya marang Allah, pracayaa uga marang Aku. Ing daleming omahé Ramaku ana akèh papan panggonan: manawa ora mangkono, mesthi wis Dakwedharaké marang kowé. Aku lunga kanggo nyawisaké panggonan tumrap kowé. Lan manawa Aku lunga lan nyawisaké panggonan tumrap kowé, Aku bakal rawuh maneh lan nampani kowé marang Aku piyambak; supaya ing ngendi Aku ana, kowé iya padha ana ana ing kono. Lan menyang ngendi Aku lunga kowé padha ngerti, lan dalané iya padha ngerti.” Yohanes 14:1–4. Marga saka kowé Aku rawuh ing donya; kanggo kowé Aku wis nyambut-gawé. Nalika Aku lunga, Aku isih bakal tetep nyambut-gawé kanthi temen-temen tumrap kowé. Aku rawuh ing donya kanggo nduduhaké Aku dhéwé marang kowé, supaya kowé padha pracaya. Aku lunga marang Ramaku lan Ramamu kanggo nyambut-gawé bebarengan karo Panjenengané tumrap kabecikanmu.
“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.
“‘Satemen-temene, satemen-temene, Aku pitutur marang kowe, sing pracaya marang Aku, pagawean-pagawean kang Daklakoni iku iya bakal dilakoni déning dhèwèké uga; malah pagawean-pagawean kang luwih agung tinimbang iki bakal dilakoni déning dhèwèké; awit Aku lunga marani Rama-Ku.’ Yokanan 14:12. Kanthi pangandika iki, Kristus ora ngemu teges manawa para murid bakal nindakaké upaya-upaya kang luwih luhur tinimbang kang wis katindakaké déning Panjenengané, nanging manawa pakaryané bakal nduwèni ukuran kang luwih gedhé. Panjenengané ora mung ngandharaké bab nindakaké mukjijat, nanging bab samubarang kabèh kang bakal kelakon ing sangisoré pangwasané Roh Suci. ‘Manawa Sang Panglipur rawuh,’ pangandikané, ‘kang bakal Dakutus marang kowé saka Rama, yaiku Rohing kayektèn, kang medal saka Rama, Panjenengané bakal neksèni bab Aku; lan kowé uga bakal dadi seksi, awit kowé wis padha nunggil karo Aku wiwit wiwitan.’ Yokanan 15:26, 27.”
“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.
Kanthi nggumunake, tembung-tembung iki kaleksanan. Sawisé tumuruning Roh Suci, para murid kapenuhan katresnan kang mangkono gedhéné marang Panjenengané lan marang wong-wong kang marga saka iku Panjenengané seda, nganti ati-ati luluh déning tembung-tembung kang padha diucapake lan pandonga-pandonga kang padha kaaturake. Wong-wong iku padha ngandika ana ing kakuwasaning Roh; lan ana ing sangisoré pangaribawané kakuwasan iku, èwonan wong padha mratobat.” Kisah Para Rasul, 21, 22.