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# Parallel Warnings - Number One

Pepènget-Pepènget Sing Padha - Nomer Siji

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Pamedharingipun Gusti Yesus Kristus: Mangrêtosi Pepènget Pungkasan tumrap Manungsa```

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

“Wahyu Yesus Kristus” kabukak marang umat Allah nalika “wektune wis cedhak.” Pesen pepeling pungkasan tumrap manungsa diparingake sadurungé purnane wektu sih-rahmat tumrap umat manungsa, lan pesen pungkasan iku digambarake ing sawetara jalur ramalan ing Alkitab. Ing Wahyu patbelas, pesen pepeling pungkasan iku digambarake déning telung malaékat.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Lan aku weruh malaékat liyané mabur ana ing satengahing langit, nggawa Injil langgeng kanggo diwartakaké marang wong-wong kang manggon ana ing bumi, lan marang saben bangsa, lan taler, lan basa, lan umat, ngandika kanthi swara sora, Wediya marang Allah, lan mulyakna Panjenengané; awit wis tekan wektuné pangadilan Panjenengané: lan sembaha Panjenengané kang nitahaké langit, lan bumi, lan segara, lan sumber-sumber banyu.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> Banjur ana malaékat liyané mèlu, matur: Babil wis rubuh, wis rubuh, kutha gedhé iku, amarga dhèwèké wis marakaké kabèh bangsa ngombé anggur bebenduning laku sundhalé.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Lan malaékat katelu ndherek wong-wong mau, matur kanthi swara sora, “Manawa ana wong nyembah kéwan galak lan reca pambabare, sarta nampani tandha ing bathuke, utawa ing tangane, wong iku dhéwé bakal ngombé anggur bebenduné Allah, kang diwutahaké tanpa campuran menyang ing tuwung panyendikané; lan dhèwèké bakal disiksa nganggo geni lan walirang ana ing ngarsané para malaékat suci lan ana ing ngarsané Sang Cempé: lan kumeluning siksa wong-wong mau munggah ing salawas-lawasé; lan wong-wong mau ora nduwèni kendho rina lan wengi, yaiku wong-wong kang nyembah kéwan galak lan reca pambabare, lan sapa waé kang nampani tandha asmane.” Ing kéné ana kasabarané para suci: ing kéné ana wong-wong kang netepi pepakoné Allah, lan pracayané marang Gusti Yésus. Wahyu 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

Ing bab wolulas saka Wahyu, pesen kang padha iku mratelakake ambruké Babilon.

> 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. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Lan sawisé iku aku weruh malaekat liyané tumurun saka swarga, kagungan pangwasa gedhé; lan bumi dadi padhang marga saka kamulyané. Lan panjenengané nguwuh kanthi rosa nganggo swara banter, pangandikané: Babil gedhé iku wis rubuh, wis rubuh, lan wis dadi papan padununganing dhemit, lan kubuning saben roh ala, lan kurunganing saben manuk najis lan sengit. Awit sakehing para bangsa wis ngombé saka anggur bebenduning jinahe, lan para ratu ing bumi wis nindakaké jina bebarengan karo dheweke, lan para sudagar ing bumi wis dadi sugih marga saka kalubèraning kasugihaning kemewahané. Lan aku krungu swara liyané saka swarga, pangandikané: Padha metu saka ing dheweke, hé umat-Ku, supaya kowé aja mèlu kauningan dosané, lan supaya kowé aja nampani wewelaké. Awit dosa-dosané wis tekan swarga, lan Gusti Allah wis ngélingi sakehing pialané. Wahyu 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Garis sejarah kenabian, utawi kita saged ngandika, runtutaning kadadosan ingkang dipunlambangaken déning malaékat ingkang madhangi bumi kanthi kamulyanipun wonten ing pasal wolulas, makili kadadosan-kadadosan ingkang nuntun dhateng panutuping pangadilan, panutuping mangsa kasempatan sih-rahmat, saha pitu pageblug pungkasan. Sejarah kenabian ingkang dipunlambangaken wonten ing pasal wolulas lumampah “sajajar” kaliyan garis sejarah kenabian ingkang dipunlambangaken déning tiga malaékat ing pasal patbelas.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Gusti Allah sampun maringi pesen-pesen Wahyu 14 panggenanipun wonten ing reruntutan ramalan, lan pakaryanipun boten badhé mandheg ngantos dumugi pungkasaning sajarah bumi punika. Pesen malaékat ingkang kapisan lan kaping kalih taksih dados kayektèn kanggé jaman punika, lan kedah lumampah sejajar kaliyan pesen punika ingkang lajeng ndhèrèk. Malaékat ingkang kaping tiga martosaken pepengetipun kanthi swanten seru. ‘Sasampunipun punika,’ pangandikanipun Yohanes, ‘aku ningali malaékat sanès tumedhak saking swarga, gadhah pangwasa ingkang ageng, lan bumi kasorotan déning kamulyanipun.’ Ing padhang punika, pepadhanging sedaya telu pesen punika kasawijèkaken.” The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Telung malaékat ing pasal patbelas kang mabur ana ing satengahing langit nglambangaké sawijining pawarta saindenging jagad kang dipungkasi déning tandha kéwan lan panutupaning mangsa sih-rahmat. Ing pasal wolulas, saindenging bumi padhang marga saka kamulyaning malaékat kang pawartané uga dipungkasi kanthi panutupaning mangsa sih-rahmat.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

Pesen kang dipralambangaké déning telung malaékat ing pasal patbelas lan kang uga dipralambangaké déning malaékat kang tumurun ing pasal wolulas iku minangka loro ilustrasi saka pesen pepéling kang padha. Ing Kitab Suci ora ana apa-apa kang mubazir, ora ana apa-apa kang kaesia-esiakaké. Kasunyatan yèn pesen kang padha iku diidentifikasi luwih saka sapisan déning Yohanes iku minangka penekanan tumrap wigatiné pesen kasebut lan iku nduduhaké cara piwulang ilahi kang dadi sawijining paugeran alkitabiah kang kasebut “diwulang manèh lan dikembangaké.” Kanthi nggayutaké bebarengan loro garis sajarah kenabian, kabeneran-kabeneran bakal kababar kang ora bakal diweruhi ing salah siji garis manawa dianggep piyambakan tanpa garis sijiné. Ing jaman saiki, manawa panjenengan nggawa loro seksi saka prastawa kang padha menyang pengadilan kanggo menehi paseksi, bisa banget wong-wong mau maringi laporan kang kosok balèn adhedhasar ideologi pulitik utawa sosialé. Nanging bab iki ora mangkono tumrap para seksi Kitab Suci; wong-wong iku tansah sarujuk, lan manawa tumrap panjenengan katon kaya-kaya padha ora sarujuk, mula panjenengan lagi mirsani sawatara prakara kanthi ora trep.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Loro ilustrasi sing lagi kita tetimbang iki yaiku pesen pepènget kang padha temenan, kang déning kitab Malakhi dipratélakaké minangka rawuhipun Nabi Éliah maneh. Katelu pesen mau tekan luwih dhisik sadurungé panutupan mangsa sih-rahmat—awit pesen pepènget sing kinandhut ana ing katelu garis wangsit iku ora mung diwènèhake sadurungé panutupan mangsa sih-rahmat, nanging panutupan mangsa sih-rahmat iku dhéwé minangka titik acuané, minangka pokok rembugé manawa karsa, saka saben pesen pepènget mau. Satemené, manawa ana pesen pepènget kang diwartakaké utawa digambaraké déning nabi sapa waé, iku pesen pepènget kang padha karo Wahyu patbelas, wolulas, lan wangsit Éliah ing kitab Malakhi.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Telung garis wangsit iki bisa kanthi gampang dipratélakaké lumaku sajajar siji lan sijiné. Kanthi mangkono, ana rong sumber utama katrangan ing wangsit Kitab Suci. Siji yaiku pangenalan tumrap runtutan prastawa sing kababar nalika pungkasaning jagad. Sumber katrangan sijiné yaiku gambaran tumindak para nabi sing gegandhèngan karo pawarta kang njlèntrèhaké prastawa-prastawa ing mangsa ngarep.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Ana rong paugeran sing pantes digatosake gegayutan karo gagasan-gagasan iki. Sing kapisan yaiku bilih kabeh para nabi ngandika bab wekasaning jagad, yaiku papaning wekdal panutuping mangsa sih-rahmat.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Saben nabi jaman kuna ngandika ora sapira tumrap jamane dhewe tinimbang tumrap jaman kita, saéngga pamedhar wangsité tetep lumaku tumrap kita. ‘Saiki sakehing prakara iku kalakon marang wong-wong mau minangka tuladha; lan iku katulisan kanggo pepéling kita, kita kang wis kataman pungkasane jaman.’ 1 Korinta 10:11. ‘Dudu kanggo awake dhewe, nanging kanggo kita wong-wong mau ngladosi prakara-prakara iku, kang saiki wis kawartakaké marang kowe déning wong-wong kang martakaké Injil marang kowe kanthi Roh Suci kang katurunaké saka swarga; prakara-prakara iku kang para malaékat kepéngin nyumurupi.’ 1 Pétrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Kitab Suci wis nglumpukaké lan ngiket dadi siji bandha-bandhané kanggo generasi pungkasan iki. Kabèh prastawa gedhé lan tindak-prakara kang khidmat ing sajarah Prajanjian Lawas wis kelakon, lan saiki lagi mbalèni awaké dhéwé ana ing pasamuwan ing dina-dina pungkasan iki.” Selected Messages, buku 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Sakabèhé pesen-pesen kenabian ing Kitab Suci iku “tumrap kita isih lumaku” “kang marang kita wis tekan wekasaning jagad.” Paugeran iku, gegandhèngan karo paugeran liyané kang ngenali “prakara-prakara” sing déning Roh Suci wis “dipunwujudaké wujudé,” “ing sajroning kaparingané ramalan iku lan” uga “ing prastawa-prastawa kang dipratelakaké,” nambahi kakuwatan marang pratelan yèn prastawa-prastawa kenabian ing wiwitaning sawijining ramalan iku dados pralambang lan lumaku sajajar karo prastawa-prastawa kenabian ing wekasaning saben ramalan tartamtu.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Ana kabutuhan supaya ana panaliten kang luwih caket tumrap Sabdaning Allah; mligi kitab Daniel lan Wahyu kudu dipratelakake kanthi kawigatosan kaya durung nate sadurunge ing sajarahing pakaryan kita. Bisa uga ana sawatara bab kang kurang perlu kita ucapake, gegayutan karo kakuwasan Roma lan kapapan; nanging kita kudu narik kawigatosan marang apa kang wus ditulis para nabi lan para rasul miturut ilhaming Roh Suci Allah. Roh Suci wus ngreka prakara-prakara mau, becik ing panyuwunaning wangsit mau utawa ing kedadeyan-kedadeyan kang kagambarake, supaya mulang manawa agen manungsa kudu dipingit saka pandeleng, kasimpen ana ing Sang Kristus, lan manawa Gusti Allahing swarga tuwin angger-anggeripun kudu kaluhurake. Wacanen kitab Daniel. Elingna maneh, titik demi titik, sajarahing karajan-karajan kang kaandharake ana ing kono.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Roh Suci sampun mekaten mbentuk prakawis-prakawis, inggih wonten ing panyuwunaning pitedahing para nabi tuwin wonten ing prastawa-prastawa ingkang dipratelakaken.” Ing “panyuwunaning pitedahing para nabi tuwin prastawa-prastawa ingkang dipratelakaken,” “prakawis-prakawis” sampun “mekaten dipunbentuk” déning “Roh Suci,” satemah kalihipun, “panyuwunaning pitedahing para nabi” saha “prastawa-prastawa ingkang dipratelakaken,” kedah dipunmangertosi minangka ingkang kapangandikakaken kanthi inspirasi lan dipun-ginakaken tumrap pralambang kenabian babagan pungkasaning jagad.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

Yokanan diparingi pitedah kenabian saka Gabrièl lan didhawuhi nulis iku ana ing sajroning sawijining kitab sarta ngirimake marang pasamuwan-pasamuwan. Ing wektu iku piyambakipun lagi dianiaya déning Roma; piyambakipun dibuwang kanthi cara kang sajajar karo apa kang ing donya jaman saiki bakal sinebut papan panahanan rahasia. Ing sajarah iku Yokanan kapisah saka manungsa sapadha-padha banget kaya tawanan endi waé ing Guantanamo Bay.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Yokanan nedahaké yèn wahyu iku dumadi nalika dhèwèké lagi ngabekti ing dina Sabat kapitu, yaiku Dintené Pangéran.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Amarga Putraning Manungsa iku Gusti malah tumrap dina Sabat. Matius 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Nalika nyembah ana ing Roh, panjenengané krungu swara gedhé saka ing wingkingé.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Aku, Yohanes, kang uga dadi sadulurmu, lan kanca sapambagyanmu ana ing kasangsaran, lan ana ing Kraton lan kasabarané Gusti Yésus Kristus, ana ing pulo kang aran Patmos, marga saka pangandikané Allah, lan marga saka paseksiné Gusti Yésus Kristus. Aku kasurupan ing Roh ing dina kagungané Pangéran, lan krungu ana ing wingkingku swara gedhé, kaya swaraning kalasangka, kang ngandika, Aku iki Alfa lan Omega, kang wiwitan lan kang wekasan; lan, Apa kang kokdeleng, tulisen ana ing kitab, banjur kirimna marang pasamuwan pitu kang ana ing Asia; marang Éfesus, lan marang Smirna, lan marang Pergamus, lan marang Tiatira, lan marang Sardis, lan marang Piladélpia, lan marang Laodikia. Wahyu 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Yokanan, lingkungan sakubengé lan kaanan sing dipratélakaké ngenali dhèwèké minangka wong kang lagi dianiaya merga dadi wong sing ngabekti ing Sabat dina kapitu, nanging uga wong kang dianiaya merga padha pracaya marang Kitab Suci lan uga tulisan-tulisan Ellen White, yaiku “paseksèné Gusti Yesus.” Panjenengané krungu swara banter ana ing mburiné, banjur panjenengané noleh kanggo ndeleng swara iku; lan nalika nindakaké mangkono, panjenengané makili sawijining Adventis Dina Kapitu ing wekasaning jagad sing krungu ana swara ing mburiné ngandika, “iki dalané, lumakua ana ing kono.”

All the lines of prophecy parallel each other at the end of the world.

Kabèh garis ramalan padha sajajar siji lan sijiné ing pungkasaning jagad.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Ing kitab Wahyu kabèh kitab ing Kitab Suci padha ketemu lan pungkasané ana ing kono.” Kisah Para Rasul, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Saben nabi sing krungu swara ana ing wingkingé, iku salaras karo Yohanes sajroning ilustrasi umat Allah ing pungkasaning jagad. Yohanes krungu swara ana ing wingkingé kang maringi pituduh marang dhèwèké. Yesaya uga krungu swara pituduh.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Mulané Pangéran bakal ngentosi, supaya Panjenengané karsa paring sih-rahmat marang kowé, lan mulané Panjenengané bakal kaluhuraké, supaya Panjenengané karsa ngasihani kowé; awit Pangéran iku Allah kang adil ing pangadilan; begja kabèh wong kang ngentosi Panjenengané.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Amarga bangsa iku bakal manggon ana ing Sion, ing Yerusalem; kowe ora bakal nangis maneh; Panjenengané bakal banget ngasihani kowe nalika swaraning pamuji-nyuwunmu; nalika Panjenengané mireng, Panjenengané bakal mangsuli kowe. Lan sanadyan Pangéran maringi kowé roti kasangsaran lan banyu panindhesan, para guru padhamu ora bakal didhelikaké maneh ana ing pojok, nanging mripatmu bakal nyumurupi para guru padhamu; lan kupingmu bakal krungu tembung ana ing wingkingmu, mangkéné: Iki dalané, lumakua ana ing kono, manawa kowé nyimpang mangetan, lan manawa kowé nyimpang mangulon. Yesaya 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Umat sisané Allah krungu swara saka ing wingkingé wong-wong mau sing nedahaké dalan endi kang kudu dileksanani. Sawisé kuwi, wong-wong mau kudu netepaké apa bakal ngrungokaké utawa ora ngrungokaké. Umat kang dilambangaké déning Yohanes lan Yesaya iku yaiku umat ing pungkasaning jagad kang ngentèni Gusti nalika Panjenengané katingal suwe rawuhé, lan Yesaya maringi katrangan marang kita yèn Panjenengané katingal suwe amarga Panjenengané iku Allahing pangadilan. Wiwit wiwitaning sajarah Millerit ing taun 1798 nganti pungkasaning mangsa sih-rahmat tumrap Adventisme ing hukum Minggu, Allah lagi nindakaké pangadilan ana ing pasucèn swarga. Prasetya iku yèn wong-wong kang ngentèni Gusti sajroning mangsa pangadilan bakal kaparingan berkah.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Umaté Allah, sing oleh berkah awit padha ngentèni, dipralambangaké déning para prawan sing ngentèni Sang Pangantèn lanang ana ing pasemon bab sepuluh prawan. Kabeh sing sepuluh padha keturon, banjur ing tengah wengi tekan sawijining krisis kang misahaké para prawan kang lagi turu iku dadi rong golongan. Golongan siji wis krungu swara saka ing mburiné lan padha mbalik kanggo ndeleng swara kang maringi piwulang marang wong-wong mau bab dalan endi sing kudu ditindakaké, dene golongan sijiné ora gelem mbalik lan ngrungokaké swara iku—senadyan kasunyatané yèn pawarta kang lumaku ing saindhenging kitab Wahyu iku mangkéné: “Sapa sing nduwèni kuping, iya supaya ngrungokna apa kang dipangandikakaké Roh marang pasamuwan-pasamuwan.”

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalamané umat Advent.” The Great Controversy, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Yokanan makili umat Advent sing mratelakake marang jaman kapungkur supaya mangerteni mangsa ngarep. Nalika padha “krungu swara saka buri” kaya kang dialami déning Yokanan, swara iku uga ngemu piwulang sing kaparingaké ana ing paseksèné Yesaya bab kedadéan iki sing padha. Piwulangé Yesaya mangkéné, “iki dalané, lumakua ana ing jeroné, manawa kowé nyimpang menyang tengen, lan manawa kowé nyimpang menyang kiwa.” Para prawan wicaksana ing Daniel rolas mangerteni tambahing kawruh ing pungkasaning jagad, amarga padha wus “mrana-mréné” ing Sabda supaya mangerteni kawruh kang marakaké urip sing wus kabukak segelé.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Nanging sira, he Daniel, rapetna tembung-tembung iku, lan segelna kitab iku, nganti tekan wektuning pungkasan: akèh wong bakal mlayu mrana-mrene, lan kawruh bakal saya tambah. Daniel 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Para nabi ingkang kita rembag punika nggambaraken umat Advent Hari Ketujuh ing sajarah nalika pangadilan tumuju ing pungkasan lan wekdal kasempatan sih-rahmat katutup. Wong-wong ingkang dipunlambangaken minangka para prawan wicaksana mireng swanten saking wingkingipun ngandika bilih punika margi ingkang kedah dipunlampahi, lan Panjenenganipun janji badhé nuntun piyambakipun ing margi punika nalika piyambakipun ngaling ngiwa utawi nengen. “Mlayu mrana-mrene” kados ingkang dipuntindakaken déning para prawan wicaksana nalika kitab punika kabikak segelé, punika pralambang tumrap sinau Kitab Suci. Alam maringi piwulang dhateng kita bilih supados saged mlayu, rumiyin kedah sinau mlampah, lan paseksènipun Yesaya ngandika bilih manawi panjenengan mireng swanten saking wingking panjenengan, Panjenenganipun badhé nuntun panjenengan wonten ing pangkajian Sabdanipun, manawa panjenengan ngaling dhateng Prajanjian Lawas (kiwa) utawi Prajanjian Anyar (tengen). Bukaken Kitab Suci, lan Panjenenganipun badhé nuntun panjenengan lumantar swantenipun. Nanging tumrap umat Advent Hari Ketujuh ing wekasaning jagad, punika ugi ateges bilih Panjenenganipun badhé nuntun panjenengan nalika panjenengan mbikak Kitab Suci (kiwa) lan nalika panjenengan mbikak Roh Ramalan (tengen).

The way to walk is even more specific when Jeremiah’s testimony is added.

Lelakoning lumampah punika dados langkung mligi malih nalika paseksènipun Yeremia kaasta.

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

> Mangkene pangandikané Pangeran: Ngadega ana ing dalan-dalan, lan delengen, sarta takonana bab margi-margi kuna, endi margi kang becik iku, banjur lumakua ana ing kono, temah kowé bakal nemu katentreman tumrap nyawamu. Nanging wong-wong mau padha kandha: Aku ora gelem lumaku ana ing kono. Uga Aku wus ngangkat para juru-pangawas ana ing antaramu, pangandikané: Rungokna swaraning kalasangka. Nanging wong-wong mau padha kandha: Aku ora gelem ngrungokaké.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Mulane rungokna, hé para bangsa, lan ngertènana, hé pasamuwan, apa kang ana ing antarané wong-wong mau. Rungokna, hé bumi: lah, Aku bakal ndhatangaké piala marang bangsa iki, yaiku wohing pamikirané dhéwé, awit wong-wong iku ora ngrungokaké pangandikaningSun, lan uga marang angger-anggeringSun, nanging malah nampik iku. Yeremia 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Ana golongan loro wong kang padha ngabekti ing pethikan mau. Golongan siji nyemak sakehing “dalan” lan milih “dalan-dalan kuna” kanggo dilakoni. Wong-wong mau bisa milih “dalan kang becik” saka ing antaraning sakehing “dalan” liya kang bisa kapilih, amarga padha kalebu wong-wong kang ngrungokake swara saka ing wingkinge, lan swara iku maringi pawarta marang wong-wong mau, “iki dalane, lumakua ana ing kono.” Yokanan nggambarake wong-wong kang krungu swara saka ing wingking, yaiku swara saka “dalan-dalan kuna.”

> “‘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.’ Jeremiah 6:16.

> “Mangkéné pangandikané Pangéran: Ngadega ana ing lurung-lurung, lan delengen, lan takonana bab dalan-dalan sing kuna, endi dalan kang becik, lan lumakua ana ing kono.” Yeremia 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Aja ana siji waé sing ngupaya ngrubuhaké dhasar-dhasar pracaya kita—dhasar-dhasar sing wis dilebokaké ing wiwitaning pakaryan kita lumantar panaliten Sabda kanthi pandonga lan lumantar wahyu. Ing sadhuwuring dhasar-dhasar iki kita wis mbangun sajroning sèket taun pungkasan iki. Wong-wong bisa uga ngira yèn padha wis nemokaké dalan anyar lan yèn padha bisa ngedegaké dhasar sing luwih kukuh tinimbang dhasar kang wis dilebokaké. Nanging iki sawijining pangapusan gedhé. Ora ana wong siji waé sing bisa ngedegaké dhasar liya kajaba dhasar kang wis dilebokaké.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Ing jaman biyèn akèh wong wis ngupadi mbangun iman anyar, netepaké asas-asas anyar. Nanging suwéné pira bangunané kuwi tetep ngadeg? Ora suwé banjur ambruk, awit ora diadegaké ing sadhuwuré Watu Karang.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Apa para murid kapisan ora kudu ngadhepi pituturé manungsa? Apa wong-wong mau ora kudu ngrungokaké teori-teori palsu, lan banjur, sawisé nindakaké samubarang kabèh, tetep jejeg kanthi ngandika: ‘Ora ana wong siji waé kang bisa masang dhasar liyané kajaba dhasar kang wis kabangun iku’? 1 Korinta 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Mulané kita kudu nyekel wiwitaning kapitadosan kita kanthi teguh tekan wekasan. Tembung-tembung kakuwatan wis kautus déning Allah lan déning Kristus marang bangsa iki, ngetokaké wong-wong mau saka donya, sethithik mbaka sethithik, mlebu ing pepadhang cetha saka kayekten jaman saiki. Kanthi lambe kang wis kasentuh geni suci, para abdiné Allah wis martakaké pawarta iku. Pangandika ilahi wis maringi segelé marang keaslianing kayekten kang wis dipratelakaké.” Testimonies, jilid 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Nanging ana golongan liyané ing garis Yérémia, lan “pasamuwan” iku, kaya déné dheweke nyebut wong-wong mau, wis mbangun sawijining omah kang makili sawijining pracaya anyar, lan omah iku ambruk awit ora didegaké ing sadhuwuring watu karang. Omah iku yaiku gréja Advent dina kapitu, utawa kaya Yohanes nandhai gréja sing padha iku piyambak—sinagoga Sétan.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Nolak ngrungokaké iku padha karo nampik “pangandikané” lan “angger-anggeré.” Amarga pambrontakané marang pamulangan supaya bali lan lumaku ana ing dalan-dalan lawas, lan uga amarga padha nampik ngrungokaké pawarta slomprèt saka juru-pangreksa, Allah bakal ndhatangaké bilai marang umat sing déning Yeremia diarani “pasamuwan ala.” Kepriyé anggoné Allah ngadhepi pasamuwan Laodikia ing Gréja Advent Dina Kapitu iku dadi sawijining pokok pitedahing Kitab Suci. Nabi Hosea nambahi ciri-ciri “pasamuwan ala” iku nalika dhèwèké ngandika bab sababé wong-wong mau ditampik.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Umat-Ku padha katumpes marga kurang pangawruh; awit sira wis nampik pangawruh, Aku uga bakal nampik sira, supaya sira aja dadi imam kanggo Aku; amarga sira wis lali marang angger-anggering Allahmu, Aku uga bakal lali marang anak-anakmu. Hosea 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

Wong-wong iku ditampik marga kurang kawruh, kang nggambarake sawijining pesen sing ora kasegel maneh ing wektu wekasan. Ing pethikan iki Gusti Allah lagi mungkasi sesambetan prajanjiané karo umat kagungané, awit Panjenengané langsung nyebut wong-wong mau, “Umat-Ku!” Amarga padha nampik Sang Kristus, lan wis lali marang angger-anggeré, mula padha ora bakal dadi imam kanggo Gusti Allah. Nalika umaté Gusti Allah lumebu ing prajanjian karo Gusti Allah, Panjenengané ndadèkaké wong-wong mau imam lan para ratu. Nalika Gusti Allah lumebu ing prajanjian karo Israèl kuna, Panjenengané ngandika lumantar Musa:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Mulané saiki, manawa kowé temen-temen ngrungokaké swaraningsun lan netepi prejanjianingsun, mula kowé bakal dadi kagunganingSun kang linuwih kanggo Aku ngungkuli sakèhé bangsa; awit saindenging bumi iku kagunganingsun. Lan kowé bakal dadi tumrapingsun karajané para imam lan bangsa kang suci. Iki tembung-tembung kang kudu kokucapaké marang bani Israèl. Pangentasan 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Nalika Allah ngadani prajanjian karo pasamuwan Kristen, Panjenengané ngandika lumantar Pétrus:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show 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 2:9, 10.

> Nanging kowé iku bangsa kang kapilih, imamat karajan, bangsa kang suci, umat kagungané piyambak; supaya kowé martakaké kamulyaning Panjenengané kang wis nimbali kowé metu saka pepeteng mlebu ing pepadhangé kang nggumunaké: Ing jaman biyèn dudu umat, nanging saiki dadi umaté Allah; kang biyèn durung olèh kawelasan, nanging saiki wis padha olèh kawelasan. 1 Petrus 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Pétrus ing ayat-ayat punika ngandharakên bab perpindhahan saking Israèl kuna minangka umat prajanjian pilihanipun Allah dhateng greja Kristen, nalika piyambakipun nyariyosakên bilih “ing wekdal rumiyin dudu umat, nanging samenika dados umatipun Allah.” Nalika bangsa Yahudi misahakên dhirinipun saking Allah, Gusti lumebet ing prajanjian kaliyan greja Kristen. Kalihipun sami kaanggep minangka bangsa para imam salaminipun wonten ing kahanan kaiket ing bebrayan kaliyan Gusti.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Ditampik minangka imam nuduhaké yèn biyèn kowé tau dadi umat prajanjian. Wong-wong Advent Hari Ketujuh mlebu ing prajanjian karo Pangéran ing wiwitaning sajarah Adventis. Pasamuwan ana ing ara-ara samun metu saka Reformasi, nanging nampik piwulang Millerite, mula sajrone sajarahing pawarta malaékat kapisan lan kapindho, wong-wong mau misahaké awaké dhéwé saka Gusti Allah kaya wong pegatan. Pamisan kang pungkasan kelakon nalika rawuhipun malaékat kapindho, lan pamaklumaté yaiku yèn wong-wong mau wis ora dadi putri Sang Kristus manèh, nanging wus dadi putri Babil. Sawisé kuwi, nalika Seruan Tengah Wengi, Gusti Allah nimbali pangantèn putri-Né kang anyar menyang bebrayan prajanjian.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Loro loh watu sing dadi pralambang prajanjian tumrap Israèl kuna yaiku loro loh saka Sepuluh Préntah, lan loro loh tumrap Israèl modhèren rohani yaiku loro loh Habakuk kaya kang katuduhaké déning bagan taun 1843 lan 1850. Umat prajanjian kang déning ilham wis bola-bali diidentifikasi minangka Laodikia nolak dalan-dalan lawas, nampik ngrungokaké swara saka mburiné wong-wong mau, lan mulané padha ngulangi sajarah pungkasan Israèl kuna nalika padha dimuntahaké metu saka cangkemé Gusti. Yagéné iki kelakon marang wong-wong kang Panjenengané sebut, “umat-Ku?”

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Pasemon bab sepuluh prawan, kang nggambarake pangalaman Adventisme, kapenuhan kaping pindho: sapisan ing wiwitan lan banjur ing pungkasan Adventisme. Sister White mulang manawa pasemon iku wus kapenuhan lan bakal kapenuhan nganti cocog temenan karo saben tetembungé, lan uga manawa pasemon iku kudu tansah dimangertèni minangka kayekten jaman saiki, padha kaya malaékat katelu.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Aku asring katuntun marang pasemon bab sepuluh prawan, lima ana kang wicaksana, lan lima kang bodho. Pasemon iki wis kaleksanan lan bakal kaleksanan nganti temenan saben tembunge, amarga pasemon iki nduwèni penerapan mirunggan kanggo jaman iki, lan, kaya pekabaran malaékat katelu, wis kaleksanan lan bakal tetep dadi bebener saiki nganti tumeka ing pungkasaning jaman.” Review and Herald, August 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Adventisme Millerit ngrampungaké wektu nungguné pasemon iku ing antarané ramalané bab 1843 sing gagal lan ramalan sing bener tumrap tanggal 22 Oktober 1844. Rincènan-rincènan kenabian saka sajarah iki akèh lan wigati, nanging aku mung kepéngin nedahaké yèn pasemon bab sepuluh prawan iku gegandhèngan langsung karo malaékat katelu, kaya sing nembe diandharaké déning Sister White.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

Wiwit taun 1798 nganti 22 Oktober 1844, piwelinge malaékat kapisan ngumumaké kabukane pangadilan. Sakdurungé pangadilan diwiwiti, Panguwuh Tengah Wengi saka pasemon bab sepuluh prawan katetepaké kalaksanane. Mulané, nalika malaékat katelu ngumumaké panutupané pangadilan, woro-woro bab Panguwuh Tengah Wengi bakal diulang maneh sapisan manèh.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Pangreten menawa gréja-gréja Protestan wis nampik pawartané Allah, saéngga dadi para putri Babil, iku minangka tekane pawarta malaékat kapindho lan wiwitaning mangsa tundha ing pasemon kang lagi “kakaleksanan nganti samesthiné tembung.” Gusti ora rawuh maneh ing taun 1843; Panjenengané nundha rawuhipun kanggo nyoba lan mberkahi para prawan. Pawarta malaékat kapindho kang nandhani gréja-gréja Protestan minangka para putri Babil iku sawijining sesambat kanggo wong-wong sing isih ana ing gréja-gréja kang wus tiba mau supaya metu lan ngadeg bebarengan karo para Millerit lan pangertené bab ramalan-ramalan. Ing pakempalan kémah Exeter, Samuel Snow maringi bukti kang perlu kanggo netepake rawuhipun Gusti ing tanggal 22 Oktober 1844, lan pawarta Pambengok Wengi Tengen nyapu ing saindenging nagara kaya ombak pasang kang nggegirisi. Banjur malaékat katelu rawuh ing Kacewa Agung tanggal 22 Oktober 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Iki minangka ringkesan cekak saka sawijining sajarah wiwitan sing aku wis ngilangi akeh bab, supaya ngasingake sawetara pokok sing katon luwih cocog karo apa kang lagi kita rembug.

We will continue these thoughts in the next article.

Kita badhé nerusaké pamanggih-pamanggih punika ing artikel salajengipun.

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