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# The Revelation of Jesus Christ - Number Three

Wahyué Gusti Yésus Kristus - Nomer Telu

Unveiling the Prophetic Foundations: A Study of Revelation and the Path of Truth

Mbabar Dhasar-Dhasar Kenabian: Sawijining Panaliten babagan Wahyu lan Dalaning Kayekten

Author

Jeff Pippenger

Published

August 21, 2023

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> “So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

> “Mangkono, sajroning nlusuri pategalan lan ngedhuk kanggo nemokake watu-watu aji bebener, kasugihan-kasugihan kang kapendhem dadi kasumurupan. Tanpa diduga kita nemokake bijih aji kang kudu diklumpukake lan disimpen minangka bandha. Lan panelusuran iku kudu diterusake. Nganti saprene, akèh banget bandha kang wis ditemokake iku mapan cedhak lumahing lemah, mula gampang dipikolehi. Nalika panelusuran ditindakake kanthi bener, saben upaya ditindakake supaya pangerten lan ati tetep resik. Nalika pikiran dijaga supaya tetep kabuka lan tansah nlusuri pategalan panyingkapan, kita bakal nemokake endhapan-endhapan bebener kang sugih.”

> “Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

> “Bebener-bebener lawas bakal kawedhar ana ing bab-bab anyar, lan bakal katon bebener-bebener kang wis kalirwakake sajroning panelusuran. Bebener-bebener kang agung wis kakubur ing sangisoring kasamaraning kasalahan, nanging bakal kapanggih dening wong kang sregep nggolèki. Nalika panjenengané nemokake lan mbukak pawon simpenaning permata-permata bebener kang aji, iku dudu sawijining rampasan; awit saben wong kang ngregani permata-permata iki bisa ndarbeni, lan banjur wong-wong mau uga nduwèni pawon simpenan kanggo dibukak marang wong liya. Wong kang mènèhi marang wong liya ora nyuda bandhané dhéwé; awit nalika panjenengané nliti iku supaya bisa nyuguhaké kanthi cara kang bisa narik kawigatèn wong liya, panjenengané nemokake bandha-bandha anyar....”

> “Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

> “Wong-wong sing ngadeg ana ing ngarsané umat minangka guru-guru kayektèn kudu gumumul karo tema-tema gedhé. Wong-wong mau aja nggunakaké wektu sing aji kanggo ngrembug prakara-prakara sepele. Padha sinaunen Sabda, lan wartakna Sabda. Sabda iku dadèkna ana ing tangané minangka pedhang sing landhep, landhep loro sisih. Sabda iku supaya neksèni marang kayektèn-kayektèn ing jaman biyèn lan nuduhaké apa sing bakal kelakon ing tembé.”

> “Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

> “Cahya kang saya nambah bakal madhangi sakehing bebener agung saka piwulang ramalan, lan kabèh iku bakal katon kanthi kasumerepan lan kamulyan kang seger, awit sorot padhang saka Srengéngé Kabeneran bakal madhangi sakabèhé.” Manuscript Releases, volume 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Aku pracaya manawa saiki aku wis nyawisake cukup gambaran profetik lumantar artikel-artikel sadurunge supaya ana titik rujukan sing prayoga nalika kita wiwit nerusake lumantar kitab Wahyu. Manawa panjenengan maca artikel-artikel iki kanthi online, aku ngarep-arep panjenengan mangertos manawa artikel-artikel kasebut kaurut miturut tanggal. Aku mangertos manawa ana wong-wong sing ngetutake artikel-artikel iki sing wis kulina karo sapérangan gedhé saka apa sing dakwedharake, lan marang wong-wong mau aku ngaturake panyuwun pangapunten awit saka sakehing pangulangan mau. Aku wis ngupaya maringi cekape panyengkuyung alkitabiah tumrap kayekten-kayekten sing kita rembag, supaya wong sing isih anyar tumrap prinsip-prinsip sing dipigunakaké déning Future for America bisa mangertos lan tetep melu kanthi temen, senadyan bisa uga isih kurang kulina karo konsep-konsep iki tinimbang akèh ing antarané kita sing wis padha mangertosi.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Ana sawetara bebener kang banget kiyat, kang nganti bubar iki durung nate dakweruhi, kang wus kabukak ana ing kitab Wahyu. Satemene aku bisa wae mung ngaturake bebener-bebener iku marang umum tanpa luwih dhisik mbangun sawijining dhasar panyengkuyung kenabian sadurunge dakbabarake, nanging bebener-bebener mau sanget enggal lan sanget serius, mulane aku ora gelem ngandharake tanpa ana sawijing dhasar kanggo mapanake bebener-bebener iku, kang miturut kapitadosanku dipratelakake minangka pambukakan segel kitab Wahyu kang kelakon sasuwene sadurunge wektu kasempatan rahmat ditutup.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Lan Panjenengané ngandika marang aku, “Aja nyégel pangandika-pangandika wangsit ing kitab iki, awit wektuné wis cedhak. Wong kang ora adil, sumanggakna tetep tumindak ora adil; lan wong kang najis, sumanggakna tetep najis; lan wong kang bener, sumanggakna tetep nindakaké kabeneran; lan wong kang suci, sumanggakna tetep disucèkaké.” Wahyu 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Gusti Yésus ngandharaké sawijining prinsip bab mulangaké kayektèn, kang miturut pracayaku tumrap prakara iki uga lumaku. Prinsip iku kapacak ana ing pangenalan tumrap pakaryané Roh Suci.

> 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 16:8–16.

> Lan manawa Panjenengané wis rawuh, Panjenengané bakal mbuktèkaké marang jagad bab dosa, lan bab kabeneran, lan bab pangadilan: Bab dosa, amarga wong-wong iku ora pracaya marang Aku; bab kabeneran, amarga Aku lunga marang Rama-Ku, lan kowé ora bakal ndeleng Aku manèh; bab pangadilan, amarga pangeraning jagad iki wis kaadili. Aku isih akèh prekara kang arep Dakwedharaké marang kowé, nanging saiki kowé durung bisa nanggung. Nanging manawa Panjenengané, yaiku Rohing Kayekten, wis rawuh, Panjenengané bakal nuntun kowé marang sakèhé kayekten: awit Panjenengané ora bakal ngandika saka sarirané piyambak; nanging samubarang kang dirungokaké, iku kang bakal dipangandikakaké; lan Panjenengané bakal mratelakaké marang kowé prakara-prakara kang bakal kelakon. Panjenengané bakal ngluhuraké Aku: awit Panjenengané bakal nampani saka kagungan-Ku, lan bakal mratelakaké iku marang kowé. Yokanan 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Nalika Kristus ngandika, “Aku isih duwe akèh prekara kang kudu Dakandhakaké marang kowé, nanging saiki kowé durung bisa nampani,” prakara iku ngukuhaké keyakinanku yèn saiki ana akèh kang kudu dipratélakaké, nanging luwih dhisik kudu ana sawijining premis kang lumrah lan runtut kanggo dadi dhasar pangadegé bebener-bebener mau. Kanthi mangkono, ayat-ayat sadurungé ngenali pesen telung malaékat minangka kang dipralambangaké déning Roh Suci nalika nyalahaké “jagad bab dosa, lan bab kabeneran, lan bab pangadilan.” Telung pesen mau iku pesen pepéling pungkasan, mula perangan iki kang ngenali pakaryané Roh Suci dadi paseksi kang wigati, awit nekanaké yèn pesen iku dipahami kanthi maju sethithik-sethithik, lan mung dipahami déning wong-wong kang nduwèni lenga Roh Suci. Yokanan, ana ing kitab Wahyu, makili bebener iku piyambak nalika dhèwèké mratélakaké yèn dhèwèké iku sawijining Adventista Dina Kaping Pitu kang ngabekti ing dina Sabat ana ing pungkasaning jagad.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Aku ana ing Sang Roh ing dina kagungané Pangéran, lan krungu ana ing sandhingku swara gedhé, kaya swaraning slomprèt. Wahyu 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Para Advent ing Dina Kaping Pitu ing pungkasaning jagad, kang bakal mangertos pawarta ing Kitab Wahyu kang wis kabukak segelé, bakal nindakaké mangkono marga padha “kapenuhan ing Roh.” Ing konteks pasemon kang wis kapangandikakaké marang kita “nggambaraken pengalaman umat Advent,” Yohanes iku prawan kang wicaksana, awit dhèwèké kagungan lenga Roh. Dhèwèké nglambangaké para prawan wicaksana ing pungkasaning jagad, kang krungu swara gedhé saka “mburiné” wong mau. “Swara saka mburi” wong mau iku Sang Alfa lan Omega, kaya dene katetepaké ing ayat sabanjuré, lan swara iku maringi weruh marang dhèwèké supaya bali marang dalan-dalan kuna lan lumaku ana ing kono.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Mangkéné pangandikané Pangéran: Ngadega ana ing dalan-dalan, lan delengen, lan padha takonana bab dalan-dalan kang kuna, endi dalan kang becik iku, banjur lumakua ana ing kono, temah kowé bakal nemu katentreman kanggo nyawamu. Nanging wong-wong iku padha matur: Aku ora gelem lumaku ana ing kono. Yeremia 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

“Pepanggihan” kang dipunsebat déning Yeremia punika inggih punika kawutahanipun Roh Suci salebeting udan pungkasan. Ing ayat salajengipun, Yeremia maringi gambaran kaping kalih bab para prawan gemblung ingkang boten kersa wangsul dhateng dhasar-dhasar Adventisme (dalan-dalan kuna) sarta lumampah wonten ing ngriku.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Aku uga wus netepake para juru jaga ana ing sadhuwure kowe, ngandika, Rungokna swaraning kalasangka. Nanging wong-wong mau padha mangsuli, Aku padha ora gelem ngrungokake. Yeremia 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Nalika Yohanes krungu swara ana ing wingkingé kang ngarahaké dhèwèké marang dalan-dalan kuna utawa dhasar-dhasaré Adventisme, swara kang dirungu iku kaya slomprèt. Swara iku disaluraké lumantar para “juru paningal” kang ditetepaké Allah ngasta Adventisme. Rama Miller iku juru paningal kang muniaké slomprèt pepéling ing wiwitan Adventisme sajroning pangwartan malaékat kapisan kang ngumumaké kabukaké pangadilan. Nanging Yohanes kanthi mligi makili wong-wong kang martakaké piwulang malaékat katelu kang ngumumaké panutuping pangadilan. Dhèwèké makili wong-wong kang bali marang dhasar-dhasar kang diadegaké Allah lumantar pakaryané Miller.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Wis pirang-pirang taun kita wis bola-bali nedahaké, (lan prakara iki bisa ditemokaké ing Tabel-tabel Habakuk), yèn pawarta malaékat kang kapisan, “wedia marang Allah,” iku kanggo ngakèhaké dosa, lan yèn pawarta malaékat kang kapindho iku papan ing ngendi kabeneran kawehaké, déné kang katelu nandhakaké pangadilan. Iki telung undhak-undhakané telung malaékat lan uga telung undhak-undhakané pakaryané Roh Suci. Telung undhak-undhakan iku uga dilambangaké déning telung aksara Ibrani kang nyusun tembung Ibrani sing diterjemahaké dadi “kayektèn.” Ing pethikan saka Yokanan nembelas, Gusti Yésus lagi ngandika bab pakaryané Roh Suci sajroning nuntun umaté Allah mlebu ing “sakabèhé kayektèn,” nalika uga nuduhaké marang wong-wong mau “prakara-prakara sing bakal kelakon.” Nanging Gusti Yésus ngandika yèn Panjenengané nduwèni “akeh prakara kanggo dakwedharaké marang kowé, nanging saiki kowé durung bisa nanggung.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Mugi panjenengan sampun mangertos sawetawis teges wigati saking tembung Ibrani ingkang dipuntegesi dados “kayekten.” Awit kita nembe wiwit nerapaken pralambang punika dhateng piwulang kita. Ing tigang ayat kapisan saking Wahyu satunggal, prosès komunikasi antawisipun Gusti Allah lan manungsa dipunwastani kanthi cetha. Punika sampun dipunwastani malah sadèrèngipun kitab Wahyu netepaken sipat katelunipun Sang Allah. Punika manggihaken paseksi kapindho wonten ing ayat-ayat pungkasan saking Wahyu, lan kanthi mekaten, adhedhasar panerapan “baris ing nginggil baris,” punika ngasilaken pepadhang ingkang langkung kathah.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Banjur nalika kita nambahake Purwaning Dumadi 1:1–2:3, kita nemokake seksi katelu lan garis kenabian liyane kanggo dipasangake ing ndhuwur loro garis sadurunge ing wiwitan lan pungkasaning Wahyu.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Sabanjuré kita nambahaké janji pungkasan ing Prajanjian Lawas kang nandhai Élia kang bakal rawuh, lan kita nduwèni patang garis kenabian.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Sabanjuré, kita nambahi pasal kapisaning Prajanjian Anyar, lan kita nduwèni limang garis kanggo dirangkep dadi sawijining pesen pungkasan kang katemu ana ing Kitab Suci nalika ngetrapaké prinsip Alfa lan Omega marang kabèh garis mau. Manawa kita ngrampungi limang garis kang wis kita tandhai mau, kanthi ngetrapaké prinsip iku kanthi nyakup kabèh marang limang garis kasebut, mula kita samesthiné ngarep-arep bakal weruh pungkasané Matius lan pungkasané Yohanes maringi paseksi tumrap katerangan kang padha, yaiku katerangan kang dipasèkakaké déning kabèh limang garis kenabian “kang kapisan lan kang pungkasan” kang lagi kita rembug.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Pesen kang lagi dibukak segelé iku ditetepake ana ing kitab Wahyu, mula kitab iku dadi titik rujukan kanggo garis-garis liyane, salaras karo apa kang diandharake déning Sister White marang kita bilih “kabeh kitab ing Alkitab ketemu lan pungkasané ana ing Wahyu.” Pesen saka telung ayat kapisan ing kitab Wahyu mratelakake proses kang digunakake Gusti Allah kanggo nyalurake Sabdané marang Yohanes supaya ditulis lan dikirim marang pasamuwan-pasamuwan. Kitab kapisan ing Prajanjian Anyar, kaya sing wis kacathet sadurunge, ngaturaké silsilahipun Gusti Yesus Kristus, lan kitab iku diwiwiti kanthi sawijining titik kang ngandhut katrangan banget.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

> Kitab silsilahipun Gusti Yesus Kristus, putranipun Dawud, putranipun Abraham. Matius 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Gusti Yesus mungkasi sesambungan langsung Panjenenganipun karo wong-wong Yahudi sing rembugan kanthi ngubid-ubid padu, kanthi ndadèkaké wong-wong mau bisu lumantar bab “putrané Dawud,” sawijining bab sing mung bisa dimangertèni déning wong-wong Yahudi manawa padha mangertèni asas Alkitab bab wiwitan lan pungkasan. Wong-wong mau ora mangertèni, lan akèh wong Adventis uga ora. Sapa waé sing kepéngin mbantah asas yèn sejarah mbalèni awaké dhéwé, nduduhaké yèn dhèwèké ora mangertèni menawa Israèl kuna minangka pralambang Israèl modern, lan rasa ora gelemé pracaya marang asas iku, iku padha persisé karo rasa ora gelem ing pungkasané Israèl kuna kanggo mangertèni asas sing padha. Gusti Yesus nggambaraké asas mau ana ing pepindhan pungkasan Panjenenganipun marang wong-wong Yahudi, kanthi ngarahaké wong-wong mau marang pepindhan bab kepriyé Gustiné Dawud, uga bisa dadi putrané Dawud?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Yohanes pasal siji netepake manawa ing wiwitan Sang Sabda ana bebarengan karo Gusti Allah, lan Sang Sabda iku Gusti Allah lan Sang Sabda nitahake sakehing samubarang. Mesthi wae iki selaras karo larik-larik liyane kang kita rujuk. Lan manawa kita banjur nimbang tembung-tembung pungkasan ing Injil Yohanes, kita weruh Petrus, sawisé krungu Gusti Yesus njlentrehake kepriyé dhèwèké bakal seda, takon marang Gusti Yesus apa kang bakal kelakon marang rasul Yohanes.

> Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

> Pétrus, nalika weruh wong iku, matur marang Gusti Yésus, “Gusti, lan punapa ingkang badhé katindakaken déning wong menika?” Gusti Yésus ngandika marang panjenengané, “Yèn Aku karsa yèn dhèwèké tetep ana nganti Aku rawuh, punapa gegayutanipun punika karo kowé? Kowé ndhèrèkana Aku.” Mulané tembung iku sumebar ana ing antarané para sadulur, yèn murid iku ora bakal mati; nanging Gusti Yésus ora ngandika marang panjenengané, “Dhèwèké ora bakal mati,” nanging, “Yèn Aku karsa yèn dhèwèké tetep ana nganti Aku rawuh, punapa gegayutanipun punika karo kowé?” Iki murid sing mènèhi paseksi bab samubarang iki lan sing nulis samubarang iki; lan kita padha sumurup yèn paseksiné iku bener. Lan isih akèh manèh prakara-prakara liyané kang ditindakaké déning Gusti Yésus, kang saupama ditulis siji-siji, miturut pangiraku, jagad iki dhéwé ora bakal bisa nampung kitab-kitab kang bakal katulis. Amin. Yokanan 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Pétrus kepéngin ngerti kepriyé Yohanes bakal mati, utawa malah apa Yohanes bakal mati. Wangsulané kapratélakaké kaping pindho ing pérangan iku nalika Gusti Yésus ngandika mangkéné, banjur Yohanes ngandharaké manèh, “Yèn Aku kersa supaya dhèwèké [Yohanes] tetep urip nganti Aku rawuh, apa kuwi ana gegayutané karo kowé?” Yohanes pancèn urip nganti Rawuhipun Gusti Yésus kang kaping pindho.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

Sampeyan mung bisa ndeleng utawa krungu “kayekten” iku manawa sampeyan pracaya marang pangulanganing sajarah, lan uga manawa sajarah kang bakal kaulang iku kalakon ing wekasaning jagad. Wekasaning jagad iku papané Yokanan nalika piyambakipun nulis kitab Wahyu. Kitab pungkasan ing Injilé Yokanan selaras karo garis-garis wiwitan lan wekasan liyané, amarga kitab iku nempatake Yokanan ing sajarahing prastawa-prastawa kang nuntun marang Rawuhipun kaping Kalih, ing kono piyambakipun, minangka pralambang tumrap wong-wong kang martakake pekabaran pepeling pungkasan, ngirimake pekabaran iku marang pasamuwan-pasamuwan.

> “In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

> “Ing jamanipun tiyang-tiyang Kristen wiwitan, Kristus rawuh kaping kalih. Rawuhipun ingkang kapisan wonten ing Bètléhèm, nalika Panjenenganipun rawuh minangka bayi alit. Rawuhipun ingkang kaping kalih wonten ing Pulo Patmos, nalika Panjenenganipun nyatakaken Sariranipun wonten ing kamulyan dhateng Yohanes, panerat Wahyu, ingkang ‘tiba wonten ing suku-Nipun kados tiyang pejah’ nalika piyambakipun nyumurupi Panjenenganipun. Nanging Kristus ngiyataken piyambakipun supados saged tahan mirsani punika, lajeng maringi dhateng piyambakipun satunggaling pesen kanggé katulisa dhateng pasamuwan-pasamuwan ing Asia, ingkang nama-namanipun nggambaraken sipat-sipat saben pasamuwan.”

> “The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

> “Pepadhang sing diwedharake déning Kristus marang abdining Panjenengané, nabi, iku kanggo kita. Ing wahyu Panjenengané kaparingake pawartos telung malaékat, sarta katrangan ngenani malaékat sing bakal tumurun saka swarga kanthi kakuwatan gedhé, madhangi bumi kanthi kamulyané. Ing kono ana pepéling marang piala sing bakal ana ing dina-dina wekasan, lan marang tandha kéwan galak. Kita ora mung kudu maca lan mangertèni pawartos iki, nanging uga martakake marang jagad kanthi swara kang cetha tanpa mangu-mangu. Kanthi nyawijèkaké prakara-prakara iki sing diwedharake marang Yohanes, kita bakal bisa nggugah umat.” Manuscript Releases, jilid 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Pungkasaning Injil Yohanes ngenali proses komunikasi iku kaya ing telung ayat kapisan Wahyu, kanthi mapanaké Yohanes sacara profetik ing sajarahing Rawuhipun Kaping Kalih. Mangkono, migunakaké “rawuh kaping kalih” Yesus ingkang kapisan (Patmos) kanggo nggambaraké “rawuh kaping kalih” Panjenenganipun ingkang pungkasan. Bab iku nyambung kanthi sampurna karo garis-garis liyané kang lagi kita tetimbangi, awit iki makili Yohanes ing pungkasaning jagad, ana ing Patmos ing ngendi dhèwèké nampi Wahyu Yesus Kristus. Kapriye bab pungkasaning kitab Matius?

> Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

> Sawisé kuwi sewelas murid banjur tindak menyang Galiléa, menyang sawijining gunung kang wis katetepaké déning Gusti Yésus marang wong-wong mau. Bareng padha weruh marang Panjenengané, padha sujud nyembah Panjenengané; nanging ana sawatara kang mangu-mangu. Lan Gusti Yésus sowan marang wong-wong mau sarta ngandika, pangandikané: Sakehing pangwasa wis kaparingaké marang Aku, ana ing swarga lan ana ing bumi. Mulané, padha lungaa, lan dadèkna sakehing bangsa dadi murid-Ku, baptisen ing asmané Sang Rama, lan Sang Putra, lan Sang Roh Suci; lan padha wulangana supaya padha netepi samubarang kabèh kang wis Sunprentahaké marang kowé; lan lah, Aku nunggil karo kowé tansah, nganti tekan wekasaning jagad. Amin. Matius 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

Ing perangan iki sakehing pangwasa kaparingake marang Gusti Yesus, lan mesthi iki kalebu pangwasa Panjenengane kang nitahake. Banjur Panjenengane maringi dhawuh supaya mbaptis ana ing asmaning Sang Rama, Sang Putra, lan uga Sang Roh Suci kang obah ana ing sadhuwuring banyu ing Purwaning Dumadi sapisan, uga pitu roh kang ana ing ngarsaning dhamparing Allah. Perangan iki negesake manawa wong-wong Kristen kudu ngakoni telung pribadi saka triad swarga minangka telung wujud kang béda-béda. Pungkasaning Injil Matius nambahi marang larik-larik iku kaya dene enem liyane.

> “Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

> “Kristus wus ndadèkaké baptisan dadi pratandha mlebet menyang kraton rohaninipun. Panjenenganipun wus netepaké punika dados syarat ingkang teges lan mesthi, ingkang kedah dipunestokaké déning sedaya wong ingkang kersa dipunakoni dados wonten ing sangisoré panguwaosipun Sang Rama, Sang Putra, lan Sang Roh Suci. Sadèrèngipun manungsa saged manggih papan ing pasamuwan, sadèrèngipun ngliwati ambang kraton rohaninipun Allah, piyambakipun kedah nampi cap asmane Allah, ‘Pangeran kaadilan kita.’ Yeremia 23:6.

> “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

> “Baptisan iku sawijining pangrenunsan marang donya kang banget khidmat. Wong-wong kang kabaptis ana ing asma kaping telu, yaiku Sang Rama, Sang Putra, lan Sang Roh Suci, nalika mlebu ing wiwitan urip Kristené, kanthi umum mratelakaké yèn padha wus nilar pangabdian marang Iblis lan wus dadi anggota kulawarga karajan, anak-anaké Sang Prabu swarga. Padha wus ngestokaké pepakon, ‘Metua saka ing antarané wong-wong mau, lan pisaha kowé, … lan aja nyandhak barang najis.’ Lan marang wong-wong mau kawujud prasetyané, ‘Ingsun bakal nampani kowé, lan bakal dadi Rama tumrap kowé, lan kowé bakal dadi putra-putra lan putri-putri-Ku, mangkono pangandikané Pangéran Kang Mahakwasa.’ 2 Korinta 6:17, 18.”

> “As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

> “Nalika wong-wong Kristen pasrah marang upacara baptisan kang khidmat, Panjenengané nyathet janji suci kang padha diucapaké supaya setya marang Panjenengané. Janji iki iku sumpah kasetyané marang Panjenengané. Wong-wong mau kabaptis ing asmane Sang Rama lan Sang Putra lan Sang Roh Suci. Mangkono wong-wong mau kasawijèkaké karo telung kakuwasan agung saka swarga. Wong-wong mau ngiket awaké dhéwé kanggo nyélaki donya lan netepi angger-anggering Kratoning Allah. Wiwit saiki wong-wong mau kudu lumaku ing kaanyarane urip. Ora manèh wong-wong mau kudu nuruti adat-pakulinaning manungsa. Ora manèh wong-wong mau kudu nuruti cara-cara kang ora jujur. Wong-wong mau kudu manut marang pranatan-pranataning Kratoning swarga. Wong-wong mau kudu ngupaya pakurmatané Allah. Manawa wong-wong mau setya marang janjié, wong-wong mau bakal diparingi sih-rahmat lan kakuwatan kang bakal marakaké wong-wong mau bisa netepi sakehing kabeneran. ‘Nanging sakehing wong kang padha nampani Panjenengané, diparingi kakuwatan dadi para putraning Allah, yaiku wong-wong kang padha pracaya marang asmane.’” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Gusti Yesus nggambarake wekasan lumantar wiwitan ana ing Sabdanipun, awit Panjenenganipun punika Sang Sabda, lan Panjenenganipun punika Alfa lan Omega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Nggandhèngaké pitu garis iki dadi siji mbangun sawijining gambaran kang rinci banget bab prosès komunikasi antarané Gusti Allah lan manungsa, kanthi akèh bebener liyané kang wigati lan pinunjul dipratélakaké sarta diteguhaké déning para seksi “garis” liyané. Pitu “garis” wangsit kang nggambaraké Sang Alfa lan Omega. Nanging, kapriyè karo kitab Malakhi?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Kitab Maléakhi punika minangka piwulang panggeblag ingkang landhep tumrap para imam ing Adventisme ingkang boten setya. Kitab punika kawiwitan kanthi pratandha wontenipun kalih golongan para panyembah ing Adventisme ing wekasaning jagad.

> The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

> Bebaning pangandikané Pangeran tumrap Israèl lumantar Malakhi. “Aku wis nresnani kowé,” mangkono pangandikané Pangeran. Nanging kowé padha matur, “Ing bab apa Paduka nresnani kawula?” “Apa dudu Ésau iku seduluré Yakub?” mangkono pangandikané Pangeran; “nanging Aku nresnani Yakub.” Malakhi 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Maleakhi salajengipun maringi weruh dhateng kita bilih kalih golongan para panyembah ing wekasaning jagad punika inggih kalih golongan imam.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Lan saiki, hé para imam, pepakon iki katujokaké marang kowé. Manawa kowé ora gelem ngrungokaké, lan manawa kowé ora nancepaké iku ana ing sajroning ati, supaya ngluhuraké asmaningSun, pangandikané Pangéran sarwa dumadi, Aku bakal ngutus ipat marang kowé, lan Aku bakal ngipat-ipati berkahmu; malah wis Sunipat-ipati wiwit biyèn, amarga kowé ora nancepaké iku ana ing sajroning ati. Maleakhi 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Wiwitané kitab Maléakhi nggambaraké kanthi pralambang pesen Laodikia lan Filadelfia lumantar rong golongan imam. Para imam dipréntah supaya “krungu.” Yokanan nggambaraké para imam kang temen-temen krungu, lan sawijining imam nggambaraké umat pilihané Allah miturut prajanjian. Wong-wong kuwi wus katempuh ing paukuman, lan bakal katempuh paukuman manèh manawa padha ora “krungu” lan “padha ora” utawa “ora gelem” “nampani ing sajroning ati.”

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> Kowé uga, minangka watu-watu urip, lagi kabangun dadi omah rohani, dadi imamat suci, supaya nyaosaké kurban-kurban rohani kang kadhawuh ana ing ngarsané Gusti Allah lumantar Gusti Yesus Kristus. Mulané ana katulisan ing Kitab Suci: Lah, Ingsun masang ing Sion sawijining watu penjuru kang utama, kang kapilih lan aji; lan sapa sing pracaya marang Panjenengané ora bakal digawé isin. Mulané tumrap kowé kang pracaya, Panjenengané iku aji; nanging tumrap wong-wong kang ora manut, watu kang ditampik déning para tukang yasa, iku kang wus dadi watu sirahing pojok, lan dadi watu sandhungan lan parang kang gawé kesandhung, yaiku tumrap wong-wong kang kesandhung marga saka pangandika, awit padha ora manut; marang iku uga padha wus katetepaké. Nanging kowé iku turun kang kapilih, imamat karaton, bangsa suci, umat kagungan piyambak; supaya kowé mratélakaké pamuji marang Panjenengané kang wis nimbali kowé metu saka pepeteng marang pepadhangé kang nggumunaké: yaiku kowé kang biyèn dudu umat, nanging saiki dadi umaté Gusti Allah; kang biyèn durung tampa sih-rahmat, nanging saiki wus tampa sih-rahmat. 1 Petrus 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Para imam iku umat pilihaning Allah kang diuji déning “watu pojok” ing dhasaring padaleman suci. Watu pojok iku dadi patokan kang cocogé kabèh watu dhasar liyané, lan uga dadi watu kang nyangga bobot sakabèhé padaleman suci mau. Watu pojoké Miller yaiku “pitung kaping” saka Imamat rong puluh enem. Watu pojok, utawa watu kang ditampik déning para tukang yasa, iku sawijining carita nyata bab pambangunan padaleman suci, kang diterangaké kanthi cetha banget ing tulisan-tulisan Roh Ramalan. Salah siji bab ngenani watu kapisan kang ditampik iku yaiku menawa watu mau disisihaké sawisé ditampik, lan wiwit wektu iku para tukang yasa padaleman suci bakal ajeg kesandhung marang watu pojok, kang wis disisihaké ana ing sajroning papan pakaryané. Watu iku dadi watu sandhungan.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

Ing kitab Maleakhi, Gusti Allah maringi priksa marang para imam duraka, kang uga katelah prawan-prawan Laodikia kang bodho, manawa Panjenengane badhe lan pancen sampun “ngipat-ipati” wong-wong mau. Panjenengane ngipat-ipati wong-wong mau awit wong-wong mau ora gelem “ngrungokake” lan “nanggap” piwulang Élia ing sajroning atiné. Piwulang Élia mbalikaké atiné para bapa marang anak-anaké lan atiné anak-anaké marang para bapané. Mbalikaké atiné iku nggambarake ngrungokake piwulang Élia bab para bapa lan anak-anak, yaiku asas kang kapisan lan kang pungkasan. Ngrungokake piwulang bab kang kapisan lan kang pungkasan iku durung cekap, piwulang iku uga kudu ditanggap ing sajroning ati. Nampani piwulang Élia iku ateges ngetrapaké piwulang iku ing sajroning atimu. Manawa ana imam ora gelem ngrungokake asas iku, dheweke bakal kena ipat.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Wong-wong mau ndhatengaké ipat marang awaké dhéwé nalika ing taun 1863 padha miwiti prosès nampik kayektèn dhasar sing paling wiwitan kang ditemokaké déning Miller, lan nganti tekan dina iki ora nindakaké apa-apa kajaba mung nerusaké panampikan mau. Nanging sanadyan ipat sing maju kanthi bertahap iku wiwit ing taun 1863, (awit wong-wong mau wis ana ing sangisoring ipat), ipat kang ana ing wangun wekdal mbésuk iku kelakon nalika wong-wong mau dimuntahaké metu saka cangkeming Gusti ing wektu hukum Minggu. Wiwitan kitab Maleakhi nggambaraké wekasan, awit wekasan iku makili pepènget pungkasan kang diparingaké marang para imam sing wicaksana lan sing bodho. Sing wicaksana lan sing bodho ing Maleakhi kaanggé minangka pralambang Esau lan Yakub. Sedulur kakang makili prejanjian lumantar hak pambajeng minangka anak pambarep, dipandhingaké karo sedulur adhik. Sing tuwa minangka kang kapisan lan sing enom minangka kang pungkasan.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

Ing kitab Maleakhi, Esau lan Yakub kalorone iku Adventis Laodikia, nanging sing pungkasan wekasané ngrungu “swara”é Gusti, mratobat, lan jenengé diganti dadi Israel. Sing tuwa, sing kapisan, ora ngrungu. Yakub ngrungu swara Gusti ing wayah bengi nalika dhèwèké ngimpi lan weruh para malaékat munggah lan mudhun ana ing andha-andha, kang nggambarake Kristus. Yakub nggambarake Adventis Laodikia ing pungkasaning jagad, kang diowahi saka wong Laodikia dadi wong Filadelfia nalika padha ngalami telung ayat kapisan saka Wahyu pasal siji, kaya kang digambarake déning Yokanan lan impené Yakub bab andha-andha kang ana para malaékat munggah lan mudhun. Pengalaman iku nandhani wiwitané pamratobaté Yakub dadi Israel, yaiku wong Filadelfia. Pungkasaning carita pamratobaté Yakub yaiku nalika dhèwèké gumulat karo Kristus ing Pniel. Mulané, carita bab hak pambarep Yakub diwiwiti ana ing telung ayat kapisan saka Wahyu pasal siji nalika pambukan segel saka piweling pungkasan lagi kalakon, lan dipungkasi ing mangsa pitu pageblug pungkasan, sajroning mangsa kasangsaran.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Kabeh papat rangkaian wiwitan lan pungkasan, “baris ing sadhuwuring baris,” padha neksèni marang pesen Wahyu Yesus Kristus. Pitakonané yaiku apa para imam kang bodho bakal ngrungokaké utawa ora ngrungokaké.

> 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 tembung-tembung wangsit iki, sarta netepi prakara-prakara kang katulis ana ing sajroning iku; amarga wektune wis cedhak. Wahyu 1:3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Para imam kang wicaksana, kang ngrungu apa kang dingandikakaké déning Roh marang pasamuwan-pasamuwan, padha ngrungokna pesen Élia. Miller iku Élia, lan ana sawatara kang ngrungu, nanging liyané padha nampik.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Ewonan wong katuntun kanggo nampani kayekten sing diwartakake déning William Miller, lan para abdiné Allah katangèkaké ana ing roh lan kakuwatané Élia kanggo martakaké pawarta iku. Kaya Yohanes, kang dadi wong sing ndhisiki Gusti Yésus, wong-wong sing martakaké pawarta kang suci lan nrenyuhake iki ngrasa kapeksa kanggo nempataké kapak ing oyodé wit, lan nyeluk manungsa supaya ngasilaké woh-wohan kang pantes tumrap pamratobat. Paseksèné wong-wong mau dimaksudaké kanggo nggugah lan kanthi kakuwatan gedhé mengaruhi gréja-gréja sarta nyatakaké watak sejatiné. Lan nalika bebaya kang suci supaya mlayu saka bebendu kang bakal teka diunekaké, akèh wong sing kagandhèng karo gréja-gréja nampa pawarta kang marasaké; wong-wong mau weruh panyimpangané, lan kanthi luh paiting pamratobat lan kasangsaran jiwa kang jero, padha andhap asor ana ing ngarsané Allah. Lan nalika Roh Allah tumiba ana ing dhèwèké, wong-wong mau mèlu nguningaké panguwuh, ‘Wediya marang Allah, lan mènèhana kamulyan marang Panjenengané; awit wis tekan wektuné pangadilané.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

Miller dipralambangaké déning Élia lan Yohanes Pembaptis, awit Yohanes Pembaptis nyawisaké dalan tumrap rawuhipun Kristus kaping pisan, déné Miller nyawisaké dalan tumrap rawuhipun Kristus menyang Papan Maha Suci ing papan suci swarga ing tanggal 22 Oktober 1844. Maleakhi kanthi langsung ngidentifikasi pakaryané Yohanes lan Miller.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

> Lah, Ingsun bakal ngutus utusan-Ku, lan dhèwèké bakal nyawisaké dalan ana ing ngarsaning-Ku; lan Pangéran, kang kokupadi, bakal dumadakan rawuh menyang Pedalemané, ya iku utusaning prejanjian, kang koksenengi; lah, Panjenengané bakal rawuh, mangkono pangandikané Pangéran sarwa dumadi. Nanging sapa kang bisa tahan ing dina rawuhé? lan sapa kang bakal tetep ngadeg nalika Panjenengané ngatingal? awit Panjenengané iku kaya geni kang nyaring, lan kaya sabuning tukang ngumbah: Lan Panjenengané bakal lenggah minangka kang nyaring lan nucèkaké slaka; lan Panjenengané bakal nucèkaké para putrané Lèwi, lan ngresiki wong-wong mau kaya emas lan slaka, supaya padha nyaosaké pisungsung marang Pangéran kanthi kabeneran. Banjur pisungsungé Yehuda lan Yerusalem bakal dadi karsa tumrap Pangéran, kaya ing jaman biyèn, lan kaya ing taun-taun kang kepungkur. Lan Ingsun bakal nyedhak marang kowé kanggo pangadilan; lan Ingsun bakal dadi seksi kang rikat nglawan para juru tenung, lan nglawan para wong jina, lan nglawan para sumpah palsu, lan nglawan wong-wong kang nindhes buruh ing upahé, randha, lan bocah tanpa bapa, lan kang nyingkiraké wong manca saka haké, lan ora wedi marang Ingsun, mangkono pangandikané Pangéran sarwa dumadi. Awit Ingsun iki Pangéran, Ingsun ora owah; mulané kowé, para putrané Yakub, ora katumpes. Maleakhi 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Minangka ‘penjaga’ tumrap sajarahé, karya Miller makili ngedegaké dhasar-dhasar padaleman suci. Karyané ing wiwitan kudu nggambaraké sawijining karya kang makili rampungé padaleman suci. Karya pungkasan iku mbutuhaké penjaga liyané supaya muniaké slomprèt kanthi swara kang cetha tartamtu. Miller lan piwulangé malaékat kapisan ngumumaké pambukané pangadilan, lan penjaga kang dipratélakaké déning Miller ing pungkasan Adventisme bakal ngumumaké panutupané pangadilan.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

Ing Malakhi, Sang Yehuwah janji bakal ndhatangaké paukuman “marang para tukang sihir, lan marang para laku jina, lan marang para kang sumpah palsu, lan marang wong-wong kang nindhes buruh ana ing upahé, randha, lan bocah yatim, lan kang nyimpangaké wong manca saka haké, lan ora wedi marang Aku.” Wong-wong kang diidentifikasi ing kéné iku wong-wong kang “ora wedi” marang “Pangéran sarwa dumadi.” William Miller iku utusané malaékat kapisan kang nyeluk manungsa supaya “wedi marang Allah.” Nolak pondhasi-pondhasi iku padha karo nolak rasa wedi marang Allah.

> For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

> Amarga, lah delengen, bakal tumeka dina kang murub kaya pawon; lan sakehé wong kang gumunggung, iya, lan sakehé kang nindakaké piala, bakal dadi damen; lan dina kang bakal tumeka iku bakal ngobong wong-wong mau nganti tumpes, pangandikané Pangéran Yehuwah Gustining sarwa dumadi, nganti ora kari oyod utawa pangé. Nanging marang kowé kang wedi marang asmaningSun, Srengéngé kabeneran bakal njedhul kanthi kasarasèn ana ing swiwiné; lan kowé bakal metu lan tuwuh subur kaya anak sapi kang metu saka kandhang. Lan kowé bakal ngidak-idak wong duraka; amarga ing dina nalika Ingsun nindakaké iki, wong-wong mau bakal dadi awu ana ing sangisoré tlapakané sikilmu, pangandikané Pangéran Yehuwah Gustining sarwa dumadi. Élinga marang angger-anggeré Musa, abdi-Ku, kang Sun dhawuhaké marang dheweke ana ing Horeb kanggo sakehé Israel, bebarengan karo pranatan-pranatan lan pepakon-pepakon. Lah, Ingsun bakal ngutus marang kowé Nabi Élia sadurungé tekané dina Pangéran Yehuwah kang gedhé lan nggegirisi iku; lan dhèwèké bakal mbalèkaké manahé para bapa marang anak-anaké, lan manahé anak-anak marang para bapané, supaya aja nganti Ingsun teka lan nggebag bumi kalawan ipat-ipat. Malakhi 4:1–6.

- The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

  Wiwitaning Kitab Suci (Purwaning Dumadi) lan pungkasaning Kitab Suci (Wahyu).

- The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

  Wiwitaning Prajanjian Lawas (Genesis) lan pungkasane Prajanjian Lawas (Malakhi).

- The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

  Wiwitaning Prajanjian Anyar (Matius) lan pungkasaning Prajanjian Anyar (maneh Wahyu).

- The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

  Wiwitaning paseksiné Yokanan (Injilé Yokanan) lan pungkasaning paseksiné Yokanan (yaiku Kitab Wahyu maneh).

- The beginning of Malachi and the end of Malachi.

  Wiwitaning Maleakhi lan pungkasaning Maleakhi.

- The beginning of Matthew’s gospel and the end of Matthew’s gospel.

  Pangkalé Injil Matius lan pungkasané Injil Matius.

- The beginning of John’s gospel and the end of John’s gospel.

  Wiwitan Injilé Yohanes lan pungkasan Injilé Yohanes.

- The beginning of the four gospels and the end of the four gospels.

  Wiwitaning papat Injil lan pungkasaning papat Injil.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Nalika kita mbusak wiwitan utawa pungkasan profètis sing dirujuk luwih saka sepisan, cacahe padha karo wolung garis profètis sing kudu digandhengaké lan diselehaké ing telung ayat pisanan kitab Wahyu. Kepriyé bab pungkasan kitab Purwaning Dumadi?

Genesis chapter fifty ends with the death of Joseph.

Purwaning Dumadi bab seket dipungkasi kanthi pejahé Yusuf.

> So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

> Mangkono Yusuf séda, yuswané satus sepuluh taun; banjur layoné diawetaké, lan dipunjlebokaké ing pêthi ana ing Mesir. Purwaning Dumadi 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Bab patang puluh wolu nandhani patiné Yakub. Patiné Yakub kang kapisan kasebut ing bab patang puluh wolu, kang nuntun marang patiné Yusuf ing ayat-ayat panutup bab sèket, maringi pratandha tandha-tangané Alfa lan Omega marang telung bab pungkasaning Purwaning Dumadi minangka panutuping kitab Purwaning Dumadi.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Pati loro mau kaanggo minangka pralambang tumrap wiwitan lan pungkasaning panawanan Israel ana ing Mesir. Ing wiwitan, layoné Yakub digawa bali supaya dikubur bebarengan karo para leluhuré, lan nalika Musa metu saka Mesir, panjenengané nggawa layoné Yusuf supaya dikubur ana ing papan panguburané para leluhuré.

> And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

> Lan Musa nggawa balung-balunge Yusuf bebarengan karo dhèwèké; awit Yusuf wus banget-banget ngesokake sumpah marang bani Israèl, pangandikane: Allah mesthi bakal ngrawuhi kowé; lan kowé kudu nggawa munggah balung-balungku saka kéné bebarengan karo kowé. Exodus 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Pungkasané Kitab Purwaning Dumadi ana ing telung pasal pungkasan. Ing pasal patang puluh wolu Yakub (Israèl) ngaturaké berkah marang rolas putrané, kang kanthi cetha kasebut minangka pamedhar wangsit bab apa kang bakal kelakon marang rolas suku mau ing “dina-dina pungkasan” sajroning pangadilan pamriksa.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

> Yakub nimbali anak-anake, pangandikane, “Klumpukna awakmu bebarengan, supaya aku bisa nyaritakake marang kowe apa kang bakal tumiba marang kowe ing dina-dina wekasan. Klumpukna awakmu bebarengan, lan rungokna, hé para putra Yakub; lan gatèkna marang Israel, bapakmu.” Purwaning Dumadi 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

Ing “wektu pungkasan”ing paukuman panlitèn, Gusti janji bakal nglumpukaké rolas putrané, kang ing kitab Wahyu dipratélakaké minangka satus patang puluh papat èwu. Iku lah wong-wong kang dipratélakaké déning Yohanes ana ing kitab Wahyu. Wong-wong iku diklumpukaké déning sawijining panggilan saka Yakub, sawijining panggilan saka sajarah wiwitané, kang dipréntahaké marang wong-wong mau supaya “ngrungokaké,” lan “manut” marang iku. Ing dina-dina pungkasan, wong-wong kang dilambangaké déning para putrané Yakub “ngrungokaké” sawijining piweling lan “manut,” utawa miturut pangandikané Yohanes, “netepi” samubarang kang katulis ana ing jeroné. Iku sawijining panggilan saka bapa marang anak-anak, yaiku pekabaran Élia. Wong-wong kang katimbalan iku sinebut “putra-putra Yakub,” lan uga kudu “manut marang Israèl,” yaiku bapaké.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Esau lan Yakub ing kitab Maleakhi nggambarake para prawan kang wicaksana lan para prawan kang bodho. Panggilan iku asalé saka bapaké, Yakub, lan bapaké, Israèl, kang nuduhaké yèn nalika panggilan pungkasan kaparingaké, saben wong iku Adventis Laodikia, lan pilihan mau dipasrahaké menyang tangané dhéwé: apa bakal dadi putrané Yakub, yaiku si panipu, utawa Israèl, yaiku sing menang. Kang ndadèkaké wong-wong mau bisa milih yaiku daya cipta kang ana ing sajroning pekabaran iku. Menawa pekabaran iku diwaca, dirungu, lan ditetepi, mula lumantar daya cipta kang padha, kang ndadèkaké samubarang kabèh ana, wong-wong mau bakal diowahi dadi putrané Israèl. Nanging menawa nampik ngrungu, iku ateges tetep nahan pengalamané Yakub, yaiku si panipu.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Panggilan kanggo nglumpuk déning Yakub, kang uga dadi panggilan kanggo nglumpuk saka pekabaran sing kabukak segelé ing Wahyu, iku sawijining pralambang kang wigati kanggo dimangertèni. “Pitung kaping” ing Imamat rong puluh enem mulang yèn ora ana panglumpukan, kajaba manawa sadurungé wis ana panyebaran. Satus patang puluh papat èwu iku wong-wong kang wis kasebar sadurungé ana panggilan mau. Kayektèn iki bola-bali ditegaské ing Kitab Suci.

> Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

> Padha rungokna pangandikane Pangeran, he para bangsa, lan wartakna ing pulo-pulo kang adoh, sarta kandhanana: Panjenengane kang wis nyebarake Israel bakal nglumpukake maneh, lan ngreksa dheweke, kaya pangon ngreksa pepanthané. Yeremia 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Prejanjian kang dianyari maneh karo wong satus patang puluh papat ewu iku nyakup janji manawa Gusti Allah bakal nulis angger-anggeré ana ing sajroning ati kita. Nanging wong-wong kang nampa tumindak nitahaké iki saka Pangéran iku sadurungé wus kasebar.

> Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

> Pangandikané Pangéran tumuli rawuh marang aku manèh, mangkéné: Hé anaking manungsa, para sedulurmu, iya para sedulurmu, wong-wong sanak kadangmu, lan sakabèhé turunané Israèl, ya iku wong-wong kang déning para pendhudhuk Yérusalèm wus kapangandikani mangkéné: Padha sumingkira adoh saka Pangéran; nagara iki diparingaké marang aku kabèh dadi darbèk. Mulané calathua: Mangkéné pangandikané Gusti Allah; Sanadyan Aku wus mbuwang wong-wong mau adoh ana ing antarané para bangsa kapir, lan sanadyan Aku wus nyebaraké wong-wong mau ana ing nagara-nagara, nanging Aku bakal dadi papan suci kang cilik tumrap wong-wong mau ana ing nagara-nagara panggonan tekane. Mulané calathua: Mangkéné pangandikané Gusti Allah; Aku mesthi bakal nglumpukaké kowé saka ing antarané para bangsa, lan ngimpunaké kowé metu saka nagara-nagara panggonanmu kasebar, lan Aku bakal maringaké tanah Israèl marang kowé. Lan wong-wong mau bakal teka mrana, lan bakal nyingkiraké saka kono sakehing barang kang nistha lan sakehing pangawurané. Lan Aku bakal maringi wong-wong mau siji ati, lan Aku bakal nempataké roh anyar ana ing batinmu; lan Aku bakal njupuk ati watu saka dagingé, lan bakal maringi wong-wong mau ati daging. Yèhèzkiel 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Isih ana prakara liya kang perlu diwedharake bab panglumpukane wong satus patang puluh papat ewu iku gegayutan karo “panyebaran,” nanging dhisik kita kudu nglumpukake pangrembag bab tandha astane Alpha lan Omega ing sangang rujukan iki kang lagi kita tetimbangi.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

Ana rong golongan sing dipratélakaké ing telung pasal pungkasan kitab Purwaning Dumadi. Golongan siji yaiku para pambrontak, lan golongan sijiné yaiku para wong wicaksana. Kaloro golongan iku padha krungu swara sing ngandika, iki dalané, lumakua ana ing kono, nanging salah siji golongan nampik ngrungokaké swaraning kalasangka lan lumaku ing dalan-dalan kuna. Golongan para pambrontak ing Purwaning Dumadi patang puluh wolu nganti seket dipralambangaké déning taler kaping telulas.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Ing wiwitané Israèl kuna ana telulas taler, lan ing wiwitané Israèl modhèren ana telulas murid. Murid siji sing kapisahaké saka rolas murid liyané, (kaya déné Éfraim kapisahaké saka taler-taler liyané) iku loro-loroné minangka pralambang pambrontakan. Sister White kanthi langsung nyebut Yudas minangka prawan bodho.

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> “Wis ana lan bakal tansah ana suket ala ana ing antarané gandum, para prawan bodho bebarengan karo para prawan wicaksana, wong-wong kang ora nduwèni lenga ana ing wadhahé bebarengan karo lampuné. Ana Yudas kang srakah ana ing pasamuwan kang diadegaké déning Kristus ing bumi, lan bakal ana para Yudas ana ing pasamuwan ing saben tataran sajarahé.” Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Yudas Iskariot iku sawijining prawan bodho; dhèwèké iku alang-alang, lan manawa prawan bodho, mula uga sawijining Laodikia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Kaanan Greja sing dilambangaké déning para prawan kang bodho, uga diandharaké minangka kaanan Laodikia.” Review and Herald, 19 Agustus 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Loro putrané Yusuf padha nampi berkah saka Yakub ing purwaning dumadi pasal patang puluh wolu, lan wiwit nalika iku wong-wong mau sinebut “setengah suku.” Senajan setengah suku utawa dudu, wong-wong mau tetep suku. Yudas Iskariot diganti déning Matias supaya ngisi papan kaping rolas sing sadurungé dicekel déning Yudas Iskariot. Yudas iku salah siji murid, lan ing pangertèn iki—ana telulas murid ing pungkasané Israel kuna, kaya déné ana telulas suku ing wiwitané.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Éfraim putrané Yusuf (talèr kaping tigalas) dados pralambanging pambrontakan nalika sapuluh talèr sisih lor padha nglumpuk ndhukung Yerobeam lan misah karajan dados sapuluh talèr sisih lor lan kalih talèr sisih kidul. Kenging punapa kula netepaken Éfraim, putrané Yusuf, dados pralambang pambrontakan, sanès sedhèrèkipun Manasye? Pambrontakan ingkang dipungayutaken kaliyan Éfraim wiwit wonten ing bab kaping sekawan dasa wolu, sadèrèngipun Yakub mberkahi rolas putranipun. Ing bab kaping sekawan dasa wolu Yakub rumiyin mberkahi kalih putrané Yusuf. Amargi Manasye punika anak pambajeng, Yusuf ngantos-antos bilih berkah ingkang kapisan tumrap para putranipun kedah tumiba dhateng Manasye, lan Yusuf mbangkang dhateng Yakub amargi milih Éfraim.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Wiwitané Éfraim minangka sawijining pralambang umat pilihané Gusti Allah ngasta paseksèn bab pambrontakan, lan pungkasané Éfraim iku kapencaran “ping pitu” miturut Imamat selikur enem wiwit taun 723 SM nganti tumeka 1798. Ing taun 723 SM sepuluh taler lor, yaiku karajan Éfraim, (kang uga sinebut Israèl) nampi tatu pati minangka sawijining karajan ing ramalan Kitab Suci. Tatu pati mau miwiti sawijining ramalan wektu kang rampung nalika kakuwasan kapausan lan karajané nampi tatu pati ing taun 1798. Tatu pati tumrap kakuwasan kapausan ing taun 1798 iku nglambangaké tiba pungkasan Babil nalika ratu saka lor bakal “tumeka ing pungkasané, lan ora ana kang bakal nulungi dhèwèké” ing Dhanièl pasal sewelas ayat patang puluh lima. Pambrontakan lan rubuhé Babil ing dina-dina pungkasan wis dilambangaké déning pambrontakan lan rubuhé kakuwasan kapausan ing taun 1798, kang sabanjuré dilambangaké déning pambrontakan lan rubuhé karajan Éfraim (Israèl) ing taun 723 SM, kang uga dilambangaké déning pambrontakan Yusuf marang ilham kenabian saka bapakné kaya kang katuduhaké ing pungkasané Purwaning Dumadi.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Pambrontakan kang dipralambangaké déning Efraim diwiwiti saka pambrontakan bapaké (Yusuf) marang bapaké dhéwé (Yakub). Ing pungkasané iku nuntun marang pambrontakan sepuluh taler lor, kang banjur nuntun marang “pepencaran kang dipralambangaké” minangka “ping pitu” ing Imamat likur enem. Mangsa nalika karajan lor kasebar kapérang dadi rong mangsa. Siji mangsa mungkasi ing taun 538, mangsa sabanjuré mungkasi ing taun 1798, lan kabèh mau nuding marang pekabaran kang dibukak segelé sakdurungé mangsa kasempatan katutup ing kitab Wahyu. Pekabaran iku nélakaké rubuh pungkasané Babul. Ing saben pratandha dalan sajarah kenabiané Efraim, pambrontakan ditandhani. Mangkono uga pambrontakan murid kang kaping telulas, yaiku Yudas Iskariot. Iki minangka loro saka para seksi kang mratélakaké angka telulas minangka pralambang pambrontakan. Nanging ora siji waé saka kayektèn-kayektèn suci iki bisa dimangertèni manawa wong ora madeg ing dhasar Adventisme kang dibangun ing ndhuwur kayektèn kapisan kang ditemokaké déning Miller lan kayektèn kapisan kang dibuwang déning Adventisme.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Pungkasaning Purwaning Dumadi cocog karo sakabèhé garis liyane sing wis kita rembag. Minangka kasimpulan:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Ing wiwitan, Tritunggal swarga, yaiku Sang Rama, Sang Putra, lan Sang Roh Suci, nyekseni nitahakening langit lan bumi kang katindakaké déning Sang Putra, kang uga iku Sang Sabda. Sang Sabda dados saluran panyawijining pawartos saking Sang Rama dhateng manungsa, lan Sang Sabda punika satunggal-satunggalipun margi tumrap manungsa kanggé sesambungan kaliyan Sang Rama. Pawartosipun Sang Rama dipunparingaké déning Sang Putra dhateng malaékat Gabriel, ingkang nggantos Lucifer (sang pambekta pepadhang) sasampunipun pambrontakanipun Lucifer wonten ing swarga. Gabriel nampi pepadhang, utawi pawartos, lajeng ngaturaké punika dhateng satunggaling nabi, ingkang dados titah suci kang katugasi maringaké pawartos saking Sang Rama dhateng kulawarga titah kang sampun rubeda. Pawartos ingkang dipunparingaké dhateng nabi punika kapacak kanthi tinulis, lajeng dipunaturaké dhateng manungsa. Ing saben undhak-undhakaning tata panyawijining pawartos punika, pawartos punika suci, lan awit saking punika para nabi, sanadyan minangka manungsa rubeda, kedah suci. Nalika pawartos suci punika dipunserahaké dhateng tanganing kamanungsan kang rubeda, kamanungsan gadhah kamungkinan ngasta pawartos suci punika kanthi tangan ingkang boten kasucèkaké. Mila, pepadhanging pawartos suci punika ngasilaké pepadhang saha pepeteng. Nalika pawartos punika katampi déning para anggota kulawarganing manungsa rubeda, wonten ing jeroning pawartos punika kakandhut daya nitahaké kang sami persis kaliyan daya ingkang nitahaké samukawis, yaiku daya ingkang mbeneraké titah punika. Wiwitaning tata panyawijining pawartos punika nggambaraken pungkasaning tata panyawijining pawartos. Pramila, manawi pawartos punika kapireng, kabaca, lan katetepaké, pawartos punika nitahaké malih kamanungsan kang rubeda dados seraping Sang Putra.

> 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 tembung-tembunging wangsit iki, sarta ngugemi samubarang kang katulis ana ing jerone; awit wektune wus caket. Wahyu 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Yokanan nggambarake umat manungsa kang wis tiba ing “dina-dina wekasan” saka pengadilan panaliten, kang krungu sawijining swara ana ing wingkingé lan banjur mbalik supaya nampani pawarta kang nuntun marang jaman biyèn. Wong-wong kang nampani lan ndadèkaké pawarta iku dudu mung sapérangan saka uripé, nanging mungguhé dadi uripé kabèh, ing kono lan nalika iku uga kabeneraké. Dadi kabeneraké iku ateges dadi kasucèkaké. Nalika wong-wong kang maca lan krungu pawarta kang dikirim saka Sang Rama nampani pawarta iku lan banjur dadi kasucèkaké, iku kelakon lumantar daya nitahaké kang ana sajroning pawarta mau. Daya nitahaké iku ngrampungaké pakaryan mbeneraké manungsa, nalika manungsa pracaya kaya Abraham biyèn. Pawarta iku mulang wong-wong mau supaya mbalik lan ngrungokaké swara saka wingking, kang nuntun marang dalan-dalan kuna, yaiku kayektèn-kayektèn dhasar. Pawarta iku nuntun wong-wong mau marang sakèhé kayektèn, lan nalika padha lumaku ing dalan-dalan kuna mau, padha lumaku ana ing dalané wong-wong kang wis kabeneraké.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

> Nanging dalané wong mursid iku kaya pepadhang kang sumorot, kang saya padhang saya cetha nganti tekan awan sampurna. Dalané wong duraka iku kaya pepeteng; padha ora sumurup apa kang dadi sandhungané. He anakku, gatekna pangandikaku; cedhakna kupingmu marang tetembunganku. Aja nganti iku sirna saka pangrungonmu; simpenen ana ing satengahé atimu. Awit iku dadi urip tumrap wong kang nemu iku, lan dadi kaséhatan tumrap kabèh dagingé. Jaganen atimu kalawan sakèhé katertingan; awit saka ing kono metu sumber-sumbering urip. Adohana saka kowé tutuk kang bengkong, lan lambé kang nyimpang adohna saka kowé. Mripatmu muga nyawang terus marang ngarep, lan kelopak mripatmu muga mandeng lurus ana ing sangarepmu. Titenana dalan kang diliwati sikilmu, lan muga sakehing lakumu katetepaké. Aja nyimpang nengen utawa ngiwa; singkirna sikilmu saka ala. Wulang Bebasan 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Wong-wong kang kabeneraké déning piwulang kang kasampèkaké lumaku ana ing dalan kang nglambangaké pepadhang kang tansah saya tambah padhang, nanging pepadhang iku piyambak ndadèkaké dalané wong duraka saya peteng salarasé. Pepadhang misah saka pepeteng. Kuwasa nitahaké kang maréntah supaya ana pepadhang ing wiwitan nuwuhaké pangaruh kang padha marang manungsa ing wekasan kaya pepadhang ing wiwitan biyèn. Golongan kang ora gelem ngrungokaké swara saka mburi, lan marga saka iku milih lumaku ing dalan kang wis dipetengi, “kesandhung” ing Sabdané, awit padha kesandhung ana ing watu dhasar, watu lawas kang wis kabukten. Swara iku Alfa lan Omega, lan nalika wong-wong kang kabeneraké krungu tembung-tembung iku lan ngluluhaké atiné marang tembung-tembung iku, padha nyimpen tembung-tembung iku ana ing satengahing atiné, awit Alfa lan Omega mbalèkaké atiné marang para leluhur, (biyèn) lan atiné para leluhur nuding marang wekasan.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Dalane wong mursid iku lurus; Paduka, ingkang Mahalurus, nimbang margane wong mursid. Inggih, wonten ing dalan pangadilan Paduka, dhuh Pangeran Yehuwah, kawula sampun ngentosi Paduka; pepénginaning nyawa kawula tumuju dhateng asma Paduka lan dhateng pangènget-ènget dhateng Paduka. Kalawan nyawa kawula, kawula ngénggalaken Paduka ing wayah wengi; inggih, kalawan roh kawula ing salebeting kawula, kawula badhé ngupados Paduka wiwit énjing; awit manawi pangadilan Paduka wonten ing bumi, para pandhudhuking jagad badhé sinau kabeneran. Yesaya 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Gusti Allah nimbang, utawa Panjenengané ngadili, wong-wong kang lumaku ana ing dalané para wong adil, lan Panjenengané nindakaké mangkono ing “wektu pungkasan” nalika paukuman-paukumané ana ing bumi. Para wong adil iku yaiku wong-wong kang wis ngentèni Gusti, minangka kacumplèkané wektu tundha ing pasemon babagan sepuluh prawan. Pepénginané wong-wong kang lumaku ing dalan kawruh kang saya tambah iku, yaiku supaya éntuk pangerten kang saya ageng lan saya jero ngenani asmane Gusti Allah, yaiku wataké Panjenengané. Wong-wong kang wis ngentèni Gustiné iku, ya iku wong-wong kang martakaké piweling pungkasan, awit wong-wong iku lah kang martakaké Pambengoking Tengah Wengi, kang temenan minangka pesen internal kang kapisan saka Wahyu wolulas, kang banjur disusul déning pesen kang kapindho, yaiku pesen eksternal.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.

> Sawisé prakara-prakara iku aku weruh malaékat liyané tumurun saka swarga, kagungan pangwasa gedhé; lan bumi padhang dening kamulyané. Lan dhèwèké sesambat kanthi rosa nganggo swara banter, mangkéné, Babil gedhé wis rubuh, wis rubuh, lan wis dadi papan dunungé dhemit-dhemit, lan pakunjarané saben roh ala, lan kurungané saben manuk najis lan sengit. Awit sakehing bangsa wis padha ngombé anggur bebenduné cabulé, lan para ratu ing bumi wis padha laku jina karo dhèwèké, lan para sudagar ing bumi wis dadi sugih marga saka kalubèraning kanikmatané. Lan aku krungu swara liyané saka swarga, mangkéné, Padha metua saka ing kono, hé umat-Ku, supaya kowé aja nganti padha melu dosané, lan supaya kowé aja nganti kataman pageblug-pageblugé. Wahyu 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Nalika malaékat saka Wahyu wolulas tumurun ing tanggal 11 September 2001, gréja Advent Hari Ketujuh nampik panggilan pungkasané kanggo bali marang dalan-dalan lawas. Sawisé kuwi, gréja mau ora manèh dadi sungu Protestanisme sejati ing Amérika Sarékat. Ing wektu iku banjur diwiwiti sawijining prosès pangujian tumrap wong-wong kang milih nampani pesen saka swara kang kuwat iku lan mangané, kaya kang dilambangaké déning Yokanan nalika malaékat saka Wahyu sepuluh tumurun ing wiwitan Adventisme ing tanggal 11 Agustus 1840. Bangsa rohani kang wis nampani jubah Protestanisme sejati nalika pesen malaékat kapisan ditampik, banjur ngetutaké tapak-langkah Protestanisme murtad ing wiwitan Adventisme.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Tanduk Protestan kang sejati banjur diparingaké marang wong-wong sing nampani piwulang ana ing kitab cilik kang ana ing tangané malaékat ing Wahyu sepuluh. Proses panggodhane ing wiwitané Adventisme wiwit taun 1840 nganti 1844 nggambaraké sawijining proses panggodhane ing pungkasané Adventisme wiwit 11 September 2001 nganti hukum Minggu ing Amérika Sarékat. Ing sajroning sajarah kapisan taun 1840 nganti 1844, lan proses panggodhane kang diwiwiti tanggal 11 September 2001, tinandhani ana peralihan dispensasional saka golongan pracaya sadurungé kang nyekel kalungguhan Protestantisme, marang golongan pracaya anyar kang nampani kalungguhan Protestantisme sejati.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Sing luwih wigati tumrap panimbang kita bab dalan wong-wong kang wis kabeneraké yaiku yèn ana sawijining kuciwa ing sajroning sajarah iku, kang nandhani wiwitaning mangsa tundha. Wong-wong setya ngentèni Gustiné ing mangsa iku, kang pungkasané kanthi kabukaké segelé piwulang Bab Pambengok Tengah Wengi. Proses pangujian iku ing wiwitaning Adventisme rampung nalika piwulang Bab Pambengok Tengah Wengi katuntasan ing tanggal 22 Oktober 1844. Proses pangujian ing pungkasan katuntasan tumrap wong-wong kang dipralambangaké déning Yokanan nalika ana angger-angger dina Minggu ing Amérika Sarékat. Piwulang Bab Pambengok Tengah Wengi ing pungkasan bakal katuntasan padha kaya ing wiwitan, lan ing wiwitaning Adventisme piwulang Bab Pambengok Tengah Wengi wis kabukak segelé sadurungé prosès pangujian ditutup. Piwulang Bab Pambengok Tengah Wengi ing wiwitan iku saiki lagi dibukak segelé ing pungkasan.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Para prawan wicaksana kang kabeneraké lumebu ing prajanjèn karo Gusti Allah nalika para prawan bodho kang ala lumebu ing prajanjèn pati.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

> Panjenengané ngandika marang wong-wong mau: “Iki panggonan pangaso kang nganggo iki kowé bisa marèkaké wong sing kesel supaya ngaso; lan iki pangayoman kang nyegeraké”; nanging wong-wong mau padha ora gelem ngrungokaké. Nanging pangandikané Pangéran tumrap wong-wong mau dadi pepakon demi pepakon, pepakon demi pepakon; larik demi larik, larik demi larik; ana sethithik ing kéné, lan ana sethithik ing kana; supaya wong-wong mau padha lunga, banjur kesandhung tiba ngungkuri, lan remuk, lan kejerat, lan katangkep. Mulané rungokna pangandikané Pangéran, hé para wong sing gumunggung lan nyenyamah, sing mrentah bangsa iki kang ana ing Yérusalèm. Awit kowé wis padha kandha: “Aku wis gawé prejanjian karo pati, lan karo jagading pati aku wis padha sarujuk; manawa pecut banjir kang nglimputi iku liwat, iku ora bakal tekan marang aku; awit goroh wis dakdadèkaké pangungsènku, lan ing sangisoré kasunyatan palsu aku ndhelikaké awakku.” Mulané mangkéné pangandikané Gusti Allah: “Lah, Aku masang ana ing Sion sawijining watu dadi dhasar, watu kang wis kabukten, watu pojok kang aji, dhasar kang mesthi: sapa sing pracaya ora bakal kesusu.” Yesaya 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Wong-wong kang wis kabeneraké nggawa piwulang suci bab Panguwuh Wengi Têngah marang pasamuwan, lan sawisé iku padha martakaké piwulang swara kapindho nalika padha nimbali umat manungsa supaya metu saka Babul.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

> “Mangkono ing pakaryan pungkasan kanggo pepènget marang jagad, ana loro panggilan kang béda kang katindakaké marang pasamuwan-pasamuwan. Pesené malaékat kapindho yaiku, ‘Babil wis rubuh, wis rubuh, kutha gedhé iku, awit dhèwèké wis ndadèkaké sakehing bangsa ngombé saka anggur bebenduning laku jina-né.’ Lan ing sesambaté sora saka pesené malaékat katelu, kaprungu swara saka swarga ngandika, ‘Padha metua saka ing kono, hé umat-Ku, supaya kowé aja nganti mèlu kaluputan-kaluputané, lan supaya kowé aja nganti kataman pageblug-pageblugé. Awit dosa-dosané wis nggayuh tekan swarga, lan Gusti Allah wus éling marang pialané-pialané.’” Review and Herald, December 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Wong-wong kang metu saka Babil lan gabung karo wong-wong kang lumaku ing dalaning wong mursid, ditampi mlebu ing kawanan lumantar banyuning baptisan kang dilambangaké déning asmaning tritunggal swarga. Wong-wong kang kaanggep bener, manawa iku wong-wong kang saiki lagi krungu wewarta kang dipasrahaké marang Yokanan ing Patmos, utawa wong-wong kang sawisé iku kawundang metu saka Babil, kabèh padha kabeneraké kanthi nampani Roh Suci. Panyawijining kaallahaning Roh Suci lan kamanungsaning manungsa iku kawujud, kaya kang kaaturaké minangka tuladha nalika Kristus ngagem sipat kamanungsan marang sarirané. Satus patang puluh papat ewu iku dilambangaké ana ing sajroning loro seksi, yaiku rolas putraning Yakub lan rolas muriding Kristus. Wong duraka dilambangaké déning taler kaping telulas lan murid kaping telulas. Loro-loroné “kaping telulas” ing saben gambaran iku kawundang supaya dadi imam tumrap Gusti Allah, lan wong-wong kang nampik panggilan iku dilambangaké déning Esau, déné adhine kang luwih enom, yaiku Yakub, nglambangaké wong-wong kang nampani panggilan iku. Esau lan Yakub padha-padha nglambangaké Adventis Poé Kapitu Laodikia ing wekasaning jagad. Sawijining golongan nampani pesen suci kang diwedharaké lumantar tulisan-tulisan nabi lan diowahi dadi Israel, déné Esau tetep nyekel jenengé.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Mesthi waé isih ana luwih akèh manèh ing sangang larik ngenani Alpha lan Omega iki, awit iki mung sawijining ringkesan cekak bab wiwitan lan pungkasan ing Sabdaning Allah.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter three. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Sangang larik sajarah, nggambarake sajarah-sajarah kenabian wiwit saka titah tumeka Rawuhipun kaping Kalih. Kabeh sangang larik kenabian babagan wiwitan lan pungkasan iki kagandhèng kanthi langsung karo telung ayat kapisan ing Wahyu pasal telu. Telung ayat mau nedahaké yèn Wahyuipun Gusti Yesus Kristus, kang dibikak segelé sakdurungé mangsa pengadilan kasempatan katutup, iku minangka pratandha panguwaosipun Allah ing nitahaké. Panguwaos apa manèh kang bisa nyusun paseksèn kang ruwet lan sesambungan raket mangkono saka warna-warna seksi, kang maringaké paseksèné wiwit jamanipun Musa nganti tekan jamanipun Yohanes Sang Pawahyu?

Take off your shoes, for this is holy ground.

Copoten sepatumu, awit iki lemah suci.

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