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# What is Truth? - Number Four

Punapa punika Kasunyatan? - Nomer Sekawan

Let not Your Heart be Troubled

Aja nganti Manah Paduka kagegeran

Author

Jeff Pippenger

Published

September 9, 2023

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At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

Ing wiwitaning sajarah Millerit ing taun 1798, wahyu bab Kali Ulai ing kitab Daniel kabukak segelé, lan nimbulaké tambahing kawruh kang nyoba lan ngetingalaké rong golongan wong kang nyembah. Wahyu Ulai makili pesen batin tumrap umat Allah kaya dene diwakili déning pitu pasamuwan ing Wahyu bab loro lan telu. Ing pungkasaning sajarah kenabian kang diwiwiti ing taun 1798, ing pasamuwan kémah Exeter wiwit tanggal 12–17 Agustus 1844, pesen Babakan Wengi kabukak segelé nalika Singa saka taler Yehuda nyingkiraké asta-Nya saka satunggaling kayektèn kang siningid, kang nimbulaké tambahing kawruh kang nyoba lan ngetingalaké rong golongan wong kang nyembah.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

Ing taun 1989, nalika, kaya kang katêrangaké ing Daniel bab sewelas, ayat patang puluh, nagara-nagara kang makili tilas Uni Soviet kasapu déning kapausan lan Amerika Sarékat, wahyu bab Kali Hiddekel ing kitab Daniel kabikak ségelé, ngasilaké tambahing kawruh kang nyobi lan nduduhaké anané rong golongan wong kang padha ngabekti. Wahyu Hiddekel iku makili piwulang lahiriah bab mungsuh-mungsuh umaté Allah, kaya kang dilambangaké déning pitung ségel ing kitab Wahyu. Ing pungkasaning sajarah kenabian kang wiwit ing taun 1989, diwiwiti ing rong minggu pungkasan sasi Juli, 2023, Singa saka taler Yehuda wiwit lumebu ing prosès mbikak ségelé piwulang Pekik Tengah Wengi kanthi ngedohaké astané saka sawijining kayektèn kang kasimpen, kang lagi ngasilaké tambahing kawruh kang lagi nyobi lan ing wekasané bakal nduduhaké anané rong golongan wong kang padha ngabekti ana ing antarané umaté Allah.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

Ing ayat kapisan ing Yohanes pasal patbelas, Kristus nglilani para sakabat supaya aja nganti atiné padha giris.

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Aja nganti atimu giris: kowé padha pracaya marang Allah, pracayaa uga marang Aku. Yokanan 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

Ing sajroning sawetara jam Kristus katangkep, lan ora suwé sawisé iku Panjenengané kasalib, kasarekaké, lan kawungokaké manèh. Sawisé minggah marang Sang Rama, Panjenengané bali marang para muridé.

> And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

> Nalika lagi padha matur mangkono, Gusti Yesus piyambak jumeneng ana ing tengah-tengahe wong-wong mau, sarta ngandika marang wong-wong mau, “Tentrem-rahayu kagem kowe.” Nanging wong-wong mau katempuh giris lan kaget, lan padha ngira yen padha weruh roh. Panjenengane banjur ngandika marang wong-wong mau, “Yagéné kowé padha kagelisah? Lan yagéné pikiran-pikiran kuwi njedhul ana ing atimu?” Lukas 24:36–38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

Kacekewan kang kapisan ing sajroning sawijining garis reformasi dumadi nalika umaté Allah lali marang sawijining kayektèn kang sadurungé wis kababar. Para sakabat wus lali marang apa kang wis dipangandikakaké déning Gusti Yésus marang wong-wong mau kurang saka seminggu sadurungé rasa wedi lan kacekewané kababar ing sajroning krisis salib. Kacekewan kang kapisan iku diterusaké déning sawatara mangsa ngentèni, kang ing pasemon bab sepuluh prawan kawejangan déning anané Pangantèn Lanang kang katingal ora rawuh. Gusti Yésus wis ngandikani para sakabat kanthi cetha yèn Panjenengané badhé tindak marang Ramané, nanging bakal rawuh manèh. Kawruh sadurungé bab apa kang bakal kelakon, kang wis diparingaké Panjenengané marang para sakabat, ora nyegah wong-wong mau supaya ora katutupan déning krisis. Ing konteks pasemon bab sepuluh prawan, krisis iku papan ing ngendi watak kababar, nanging ora tau kawangun. Gusti Yésus wus milih lan netepaké para sakabat, lan Panjenengané ngandikakaké kayektèn iku dhéwé marang wong-wong mau sadurungé krisis.

> Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

> Kowé dudu sing milih Aku, nanging Aku sing wis milih kowé, lan wis netepaké kowé, supaya kowé padha lunga lan ngasilaké woh, lan supaya wohmu iku tetep ana; supaya samubarang apa waé kang kokjaluk marang Sang Rama ing asmaku, Panjenengané maringaké marang kowé. Yokanan 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Nanging sanadyan wong-wong mau wis kapilih, iku ora ngalang-alangi wong-wong mau supaya ora katumpes déning krisis kasebut.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Watak kababar lumantar sawijining krisis. Nalika swara kang temen-temen nguwuh ing tengah wengi, ‘Lah, panganten kakung teka; metua sira kabeh arep nyongsong dhèwèké,’ para prawan kang padha turu padha tangi saka pangimpené, lan katara sapa kang wis nindakaké panyawisan kanggo prastawa iku. Loro-loroné padha kaget tanpa waspada, nanging kang siji wus siyap tumrap kaanan darurat, lan kang sijiné katitik tanpa panyawisan. Watak kababar lumantar kahanan. Kaadaan darurat ngatonaké logam sejati saka watak. Sawijining bilai kang dumadakan lan ora diarep-arep, katilaran amarga pati, utawa krisis, sawijining lara kang teka tanpa dinyana, utawa kasangsaran, sawijining prakara kang ndadèkaké nyawa ngadhepi pati adu arep, bakal ngatonaké kasunyatan batin saka watak. Bakal kababar apa ana pracaya kang sejati marang prasetyaning pangandikaing Allah utawa ora. Bakal kababar apa nyawa iku disangga déning sih-rahmat utawa ora, apa ana lenga ana ing wadhah bebarengan karo damar iku.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Mangsa panggoda tekan marang saben wong. Kados pundi tumindak kita nalika ana ing sangisoring ujian lan pambuktèning Allah? Punapa damar kita mati? utawi taksih kita tetepa njagi supados murub? Punapa kita sampun kasiyapake tumrap saben kaanan darurat awit saking sesambetan kita kaliyan Panjenenganipun ingkang kebak sih-rahmat lan kayekten? Limang prawan wicaksana boten saged nularake watakipun dhateng limang prawan tanpa kawicaksanan. Watak kedah kawangun dening kita piyambak-piyambak.” Review and Herald, October 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Pamedharingipun Gusti Yesus Kristus ingkang dipunsebataken wonten ing ayat-ayat wiwitan saking kitab Wahyu punika inggih menika pesen pepènget ingkang pungkasan dhateng pasamuwan lan salajengipun dhateng jagad. Pamedharing punika dipunbikak segelé sakderengipun wekdal kasempataning sih-rahmat katutup déning Singa saking taler Yehuda, ingkang sampun dipunmangertosi wonten ing Wahyu bab gangsal minangka satunggal-satunggalipun ingkang pantes mbikak kitab ingkang kasegel punika.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

> Lan salah siji saka para pinituwa mau ngandika marang aku, Aja nangis: lah, Sang Singa saka taler Yehuda, Sang Oyodé Dawud, wus menang supaya bisa mbukak kitab iku lan nguculi pitung segelé. Wahyu 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

Singa saka taler Yehuda iku uga “oyodé Dawud,” lan Panjenengané uga “putrané Dawud” lan uga Gustiné Dawud. Sesambungan kang diwakili déning Singa saka taler Yehuda iku nandhakaké yèn nalika Singa saka taler Yehuda ngetrapaké segel utawa mbikak segel sawijining kayektèn, Panjenengané nindakaké mangkono kanthi migunakaké paugeran panyebutan kang kapisan, kang nandhakaké pungkasaning sawijining prakara lumantar wiwitaning sawijining prakara, kaya kang diwakili déning Gusti Yésus minangka “oyodé Dawud.” Nalika sawijining kayektèn dibikak segelé ing ‘sawijining’ wektu pungkasan, sawijining proses panyucek diwiwiti, kaya kang diwakili ing Daniel rolas.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

> “Iku Sanga Singa saka taler Yehuda kang mbikak segelé kitab iku lan maringi marang Yohanes wahyu bab apa kang bakal kelakon ing dina-dina wekasan iki. Daniel ngadeg ing pandumane kanggo neksèkaké paseksènipun, kang kaségel nganti tekan wektuning wekasan, nalika pawarta malaékat kang kapisan kudu kawartakaké marang jagad kita. Prekara-prekara iki gadhah wigati tanpa winates ing dina-dina wekasan iki, nanging nalika ‘akeh wong bakal disucèkaké, lan diputihaké, lan diprecaya,’ ‘wong duraka bakal tumindak duraka: lan ora ana siji waé saka wong duraka kang bakal mangerti.’” Manuscript Releases, jilid 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Pakaryané Gusti Yésus minangka Singa saka taler Yehuda iku kagungan wigati tanpa wates, nanging “ora ana” wong “duraka sing bakal mangertèni” pakaryanipun utawa pesen kang wis kabukak segelé.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Panjenengané banjur ngandika, Lungaa ing margamu, Dhanièl: amarga tembung-tembung iku katutup lan kacap nganti tekan wekasaning jaman. Akeh wong bakal disucèkaké, lan diputihaké, lan diuji; nanging wong duraka bakal tumindak duraka: lan ora ana siji waé saka wong duraka kang bakal mangertèni; nanging wong wicaksana bakal mangertèni. Daniel 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Prosès pangujian punika dipralambangakên lumantar tigang langkah: “dipunresiki, dipunputihakên, lan dipuncobi.” Tigang langkah punika nglambangakên tigang langkah saking “Injil langgeng,” ingkang wontên ing pawartosipun malaékat kapisan dipunwedharakên minangka wediya marang Gusti Allah (dipunresiki), mènèhana kamulyan dhateng Panjenenganipun (dipunputihakên), awit jam pengadilanipun sampun rawuh (dipuncobi). Tigang langkah punika inggih punika ‘kayekten,’ kados dene dipralambangakên déning aksara kapisan, aksara kaping tigalas, lan aksara pungkasan saking abjad Ibrani; lan manawi aksara-aksara punika dipunsatunggalakên manut tatanan punika, tembung Ibrani “kayekten” kabentuk.

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Telung langkah iku minangka “dalan,” awit dalané Allah, miturut Asaf ing Jabur 77:13, ana ing pasucèn, ing ngendi ana ing plataran wong dosa disucekaké lumantar penumpahan getih. Getih iku banjur digawa mlebu ing papan suci, kang nglambangaké panyucèn, yaiku proses dadi “putih.”

> And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

> Lan salah siji saka para pinituwa mangsuli, ngandika marang aku, “Sapa ta wong-wong iki sing kaprabon jubah putih, lan saka ngendi tekane?” Aku banjur matur marang dheweke, “Tuanku, panjenengan ingkang pirsa.” Panjenengane banjur ngandika marang aku, “Iki yaiku wong-wong sing wus metu saka kasangsaran gedhe, lan wus ngumbah jubahe, sarta wus ndadekake putih ana ing getihe Sang Cempen.” Wahyu 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Wong dosa sing wis kabeneraké lan disucekaké banjur disiyapaké supaya “diuji” ana ing pangadilan kang dilambangaké déning Papan Mahasuci. Gusti Yesus iku “dalan”, “kayektèn”, lan “urip”. Dalan iku wiwitan, kayektèn iku pérangan tengah, lan urip iku pungkasan. Manawa kita diresiki lumantar langkah kang kapisan, kita wus ana ing dalan, yaiku dalanipun wong kang wis kabeneraké.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Nanging dalané wong mursid iku kaya pepadhang kang sumunar, kang saya padhang saya cetha nganti tekan ing kasampurnaning awan. Wulang Bebasan 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Langkah kapindho yaiku perwujudan kabeneran kang kalaksanakake déning kayektèn Panjenengané, awit Sabda Panjenengané iku kayektèn.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Sucèkna wong-wong mau lumantar kayektèn Paduka; pangandika Paduka iku kayektèn. Yokanan 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Wong-wong kang wis kabeneraké dipralambangaké déning undhak-undhakan kapisan, déné wong-wong kang wis disucekaké dipralambangaké déning undhak-undhakan kapindho. Loro undhak-undhakan kang kapisan mau nyawisaké wong-wong kang wis kabeneraké lan disucekaké supaya lumebu ing pangadilan lan nampani urip langgeng. Gusti Yesus iku dalan, kayektèn, lan urip.

> “Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

> “Kaadilan ana ing sajroning ati kaestokake dening kaadilan ana ing lair. Wong kang adil ana ing sajroning ati ora atos atine lan ora tanpa rasa welas, nanging saben dina saya tuwuh dadi sarupaning gambar Kristus, lumaku saka kakuwatan marang kakuwatan. Wong kang lagi kasucèkaké dening kayekten bakal bisa ngendhalèni awaké dhéwé, lan bakal ngetutaké tapak-tapak Kristus nganti sih-rahmat kaserep ing kamulyan. Kaadilan kang ndadèkaké kita kabeneraké iku kaanggep dadi kagungan kita; kaadilan kang ndadèkaké kita kasucèkaké iku diparingaké marang kita. Kang kapisan iku dadi hak kita tumrap swarga, kang kapindho iku dadi kasiyapan kita tumrap swarga.” Review and Herald, 4 Juni 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

Ing pasal patbelas nganti pasal pitulas saka Injil Yohanes, bola-bali dipunrembag bab prakara tanggapan para murid nalika Kristus nilar wong-wong mau kanggo tindak marang Rama-Nipun. Panjenengané paring janji badhé rawuh malih, lan Panjenengané mangertos, (sanadyan para murid boten mangertos), bilih krisis ingkang badhé enggal dumugi punika badhé njalari kacuwan ingkang jero sanget. Ing salebeting sekawan pasal punika kauntun sesambungan pangenalan lan panegesan bab Roh Suci minangka “Panglipur.” Roh Suci dipunsebat kaping sekawan minangka “Panglipur” ing Injil Yohanes, lan sapisan ing 1 Yohanes, nanging wonten ing ngriku tembung punika dipunterjemahaken dados “pambéla.” Tembung punika boten kapanggih wonten ing papan sanès ing Prajanjian Anyar.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

Prajanjian Lawas kagungan sawijining tembung Ibrani ingkang sampun dipunjarwakaken dados “panglipur” wonten ing Ecclesiastes 4:1 lan ing Lamentations 1:9 lan 16. Katiga rujukan punika sami nedahaken bilih para panindhes sampun nindhes umating Allah, lan piyambakipun boten gadhah panglipur ingkang nyengkuyung wonten ing kasangsaran lan kuciwa ingkang dipunalami.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Pangenalan marang Roh Suci minangka “Panglipur” dipapanake ana ing pethikan nalika Gusti Yesus ngupaya nyawisake para sakabat tumrap kuciwane gedhe kang dumunung mung sawetara jam ing ngarep. Ing konteks iku Panjenengane negesake bilih sanadyan ing kahanan Panjenengane ora ana, Roh Suci bakal tetep rawuh kanggo maringi panglipur marang wong-wong mau. Kanthi ngenali Roh Suci ing konteks Panglipur, Gusti Yesus njlentrehake sipat-sipat pakaryan kang bakal katindakake dening Sang Panglipur.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Panyebutan Gusti Yesus bola-bali bab tindakane lunga lan rawuhe bali maneh, ndadekake prakara iku dhewe mapan ana ing pucuk dhaptar minangka tema utama saka perangan iki.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Yokanan 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 iku ayat-ayat sing kanthi langsung ngrembug bab wektu tundhané ing pasemon bab sepuluh prawan. Kajaba ayat-ayat sadurungé iku, kalebu uga pethikan ing ngisor iki sing lumantar pambalèn nekanaké wektu tundhané, awit “Gusti ora mbalèni prakara-prakara sing ora gedhé wigatiné.”

> A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

> Sathithik manèh, kowé ora bakal ndeleng Aku; lan manèh, sawatara mangsa, kowé bakal ndeleng Aku, awit Aku lunga marang Sang Rama. Mulane ana sawetara saka para muridé padha kandha ing antarané dhéwé, “Apa tegesé kang dipangandikakaké marang kita iki: Sathithik mangsa, kowé ora bakal ndeleng Aku; lan manèh, sawatara mangsa, kowé bakal ndeleng Aku; lan: awit Aku lunga marang Sang Rama?” Mulané padha kandha, “Apa tegesé pangandika-Né iki: Sathithik mangsa? Kita ora mangerti apa kang dipangandikakaké déning Panjenengané.” Gusti Yésus pirsa yèn wong-wong iku kepéngin takon marang Panjenengané, banjur ngandika marang wong-wong mau, “Apa kowé padha rembugan ing antaramu dhéwé bab pangandikan-Ku iki: Sathithik mangsa, kowé ora bakal ndeleng Aku; lan manèh, sawatara mangsa, kowé bakal ndeleng Aku? Satemen-temené Aku pitutur marang kowé, kowé bakal nangis lan sesambat, nanging jagad bakal bungah; kowé bakal nandhang susah, nanging kasusahane bakal malih dadi kabungahan. Wong wadon manawa lagi nglarani nglairaké, iku nandhang susah, awit waktuné wis tekan; nanging sawisé bayi iku lair, wus ora kèlingan manèh marang sangsara iku, amarga bungah yèn ana manungsa lair menyang jagad. Mangkono uga saiki kowé nandhang susah; nanging Aku bakal ndeleng kowé manèh, lan atimu bakal bungah, lan kabungahanmu ora bakal ana wong kang njupuk saka kowé.” Yokanan 16:16–22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

Paling ora ana rong puluh siji ayat ing pasal patbelas nganti pasal pitulas kang nandhani mangsa wektu nalika para murid kudu ngentèni Kristus rawuh bali. Mangsa wektu iku diwiwiti nalika séda Kristus lan lumaku terus nganti Panjenengané rawuh bali saka Sang Rama. Wektu nalika padha kudu ngentèni rawuhé bali Panjenengané nglambangaké mangsa tundha ing pasemon bab sepuluh prawan. Kaya ing cathetané Lukas ngenani para murid ing Emaus, kuciwane salib iku kanthi profètis dadi pralambang tumitahé wiwitan mangsa tundha kang ndhereki kuciwaning kapisan.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

Ing pérangan kapisan saka kitab kapisan ing Kitab Suci kita manggih cariyos tumitah, lan kita nyumurupi telung Pribadi saka trio swarga. Ing pérangan kapisan saka kitab pungkasan ing Kitab Suci kita manggih telung Pribadi saka trio swarga. Ing patang pasal ingkang kita rembag punika kita manggih telung Pribadi saka trio swarga. Kanthi nyumurupi kasunyatan punika, kita saged nglebetaken patang pasalipun Yohanes ing satunggal garis ramalan tumrap Purwaning Dumadi pasal kapisan ayat satunggal dumugi pasal kalih ayat tiga, lan tumrap Wahyu pasal kapisan ayat satunggal dumugi sewelas.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

Ing pethikan punika Gusti Yesus ngandika dhateng Tomas bilih manawi wonten tiyang sampun mirsa Gusti Yesus, tiyang punika sampun mirsa Sang Rama. Pethikan punika ugi mratelakaken bilih Kristus punika piyambak ingkang nglipur para murid lumantar rawuhipun, nanging nalika Panjenenganipun tindak, Panjenenganipun badhé ngutus “Panglipur” “sanès.” Roh Suci punika Panglipur, nanging Kristus ugi punika Panglipur.

> If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

> Manawa kowé wus wanuh marang Aku, mesthiné kowé uga wus wanuh marang Ramaku; lan wiwit sapréné kowé padha wanuh marang Panjenengané lan wus ndeleng Panjenengané. Filipus matur marang Panjenengané, “Gusti, tuduhna dhateng kawula Sang Rama, lan punika sampun nyukupi kawula.” Gusti Yésus ngandika marang panjenengané, “Apa Aku wis suwe manggon bebarengan karo kowé, nanging kowé durung wanuh marang Aku, Filipus? Sapa sing wis ndeleng Aku, iku wis ndeleng Sang Rama; mulané kepriyé kowé bisa kandha, ‘Tuduhna dhateng kawula Sang Rama’?” Yohanes 14:7–9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

Thomas nglambangaké wong-wong ing Adventisme sing nampik ndeleng paseksèn bab sesambunganing tritunggal swarga, sanadyan nyatané bisa waé padha wis maca paseksèn-paseksèn sing njunjung kayektèn iku bola-bali.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

> Lan Aku bakal nyuwun marang Sang Rama, lan Panjenengane bakal maringi kowe Panglipur liyane, supaya Panjenengane tetep nunggil karo kowe ing salawas-lawase; iya iku Rohing kayekten; kang ora bisa ditampani déning donya, awit donya ora ndeleng Panjenengane lan ora wanuh marang Panjenengane; nanging kowe padha wanuh marang Panjenengane, awit Panjenengane manggèn bebarengan karo kowe, lan bakal ana ing njero kowe. Aku ora bakal ninggal kowe tanpa panglipur: Aku bakal rawuh marang kowe. Ora suwé manèh, lan donya ora bakal ndeleng Aku manèh; nanging kowe padha ndeleng Aku: awit Aku urip, kowe uga bakal urip. Yokanan 14:16–19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Manawa kita wus nyumurupi Gusti Yesus, kita wus nyumurupi Sang Rama. Gusti Yesus punika “Panglipur,” lan Roh Suci punika “Panglipur sanès.” Manawa kita wus nyumurupi Gusti Yesus, kita wus nyumurupi Sang Rama lan kita wus nyumurupi Panglipur. Saking kaping gangsal tembung panglipur dipunginakaken wonten ing Kitab Suci, sedaya punika dipunginakaken déning rasul Yohanes. Ing rujukan ingkang kaping gangsal, tembung punika dipunjarwakaken dados “pembéla.”

> My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

> He para anakingSun cilik, prekara-prekara iki daktulisi marang kowe, supaya kowe aja padha nindakaké dosa. Lan manawa ana wong kang tumindak dosa, kita padha duwe Juru Pangantara ana ing ngarsané Sang Rama, yaiku Gusti Yesus Kristus, Kang Mursid. 1 Yokanan 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Yèn ana wong sing nglakoni dosa, kita nduwèni Panglipur, yaiku Gusti Yésus Kristus kang mursid. Juru pambélané iku wong kang nyuwunaké lan mbélani wong dosa ana ing ngarsané Allah. Paulus njlèntrèhaké pakaryané Gusti Yésus minangka Juru Pambéla kita.

> Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

> Sapa ta kang ngukum? Iku Kristus kang wus séda, malah luwih saka iku, kang wus kawungokaké manèh, kang uga lenggah ana ing tengené Gusti Allah, lan kang uga ndedongakaké kita. Rum 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Gusti Yesus punika pangwakenipun tiyang dosa, ingkang kalebet ugi bilih Panjenenganipun punika Sang Panglipur. Ing bab ingkang sami, Paulus sadèrèngipun ugi sampun nedahaken bilih Roh Suci ugi dados juru panyuwun kagem kita.

> Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

> Mangkono uga Sang Roh nulungi kasandhungan kita; awit kita ora padha sumurup apa kang prayoga kita panyuwun ana ing pandonga kita, nanging Sang Roh piyambak ngaturaken panyuwun kanggo kita kalawan panggresah kang ora bisa kapratelakaké. Dene Panjenengané kang mriksa manah iku pirsa apa kang dadi pikirané Sang Roh, awit Panjenengané ngaturaken panyuwun tumrap para suci manut karsa Allah. Rum 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

Gusti Yesus lan Sang Roh Suci loro-loroné padha dipratélakaké minangka Sang Panglipur, lan mulané loro-loroné uga dadi para pambéla kang nindakaké pandonga panyuwun tumrap kita. Katelu Pribadi saka tritunggal kaswargan kabèh kaawakili ana ing pérangan Injil Yokanan sing lagi kita timbangi iki, lan manawa dipasangaké bebarengan karo paseksèn kang kapisan saka kitab kang kapisan ing Kitab Suci lan paseksèn kang kapisan saka kitab kang pungkasan ing Kitab Suci, pepadhang ngenani sesambungan lan pakaryan katelu Pribadi ing Ketuhanan iku saya cetha lan kaluhuraké.

> “The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Sang Rama ora bisa dipratelakaké nganggo prakara-prakara kadonyan. Sang Rama iku sakabèhé kasampurnaning Kaallahan kang dumunung kanthi badan, lan ora katon déning pandelenging manungsa kang fana. Sang Putra iku sakabèhé kasampurnaning Kaallahan kang kasamèkakaké. Pangandikané Allah mratélakaké Panjenengané minangka ‘gambar wujud pribadiné piyambak kanthi cetha sampurna.’ ‘Amarga Allah banget anggoné ngasihi jagad iki, nganti masrahaké Putrané ontang-anting, supaya saben wong kang pracaya marang Panjenengané aja nganti nemu karusakan, nanging nduwèni urip langgeng.’ Ing kéné katuduhaké kapribadiné Sang Rama.”

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

> “Sang Panglipur ingkang dipunpratélakakên déning Kristus badhé dipunkintun sawisé Panjenenganipun minggah dhateng swarga, punika Roh wonten ing sadaya kapenuhaning Kaallahan, ingkang marakakên katon kuwasaning sih-rahmat ilahi dhateng sadaya tiyang ingkang nampi lan pitados dhateng Kristus minangka Juru Slamet pribadi. Wonten tigang Pribadi ingkang gesang saking trio kaswargan. Ing asmanipun tigang panguwaos punika,—Sang Rama, Sang Putra, lan Sang Roh Suci, tiyang-tiyang ingkang nampi Kristus lumantar pitados ingkang gesang dipunbaptis, lan panguwaos-panguwaos punika badhé sesarengan nyambut damel kaliyan para subyek swarga ingkang manut wonten ing pakaryanipun supados nglampahi gesang énggal wonten ing Kristus.

> “What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

> “Apa kang kudu ditindakake déning wong dosa?—Pracayaa marang Kristus. Panjenengané iku kagungané Kristus, wis katuku déning getihé Putraning Allah. Lumantar ujian lan pacoban Sang Juru Slamet nebus manungsa saka pangawulaning dosa. Mulané, apa kang kudu kita tindakake supaya kaslametaké saka dosa?—Pracayaa marang Gusti Yésus Kristus minangka Juru Slamet kang ngapura dosa. Sapa waé kang ngakoni dosané lan andhap-asor ing sajroning atiné bakal nampa pangapura. Yésus iku Juru Slamet kang ngapura dosa, uga Putra ontang-antingé Allah kang tanpa wates. Wong dosa kang wis kaparingi pangapura iku kapulihaké sesambungané karo Allah lumantar Yésus Kristus, Juru Luwar kita saka dosa. Kanthi tetep lumaku ing marganing kasucèn, panjenengané dadi kawulané sih-rahmaté Allah. Marang panjenengané kaparingaké karahayon kang sampurna, kabungahan, lan katentreman, sarta kawicaksanan sejati kang asalé saka Allah.”

> “Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

> “Pitados marang rah kang dados pangruwatipun Gusti Yesus Kristus punika dados jaminan pangapunten. Kristus saged ngresiki sadaya dosa. Panyandhangan ingkang prasaja dhateng kakiyatan punika saben dinten badhé maringi kawicaksanan ingkang landhep dhateng manungsa, supados saged mbedakaken punapa ingkang badhé njagi jiwa ing wekdal pungkasan punika saking pangawulaning dosa. Lumantar pitados lan pandonga, lumantar kawruh bab Kristus, piyambakipun kedah ngudi kawilujenganipun piyambak.”

> “The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

> “Roh Suci mangertèni kita lan nuntun kita mlebu ing sakèhé kayektèn. Gusti Allah sampun maringi Putra ontang-antingipun, supados saben wong ingkang pitados dhateng Panjenenganipun boten nemahi karusakan, nanging gadhah gesang langgeng. Kristus punika Juruwilujengipun tiyang dosa. Patiipun Kristus sampun nebus tiyang dosa. Punika namung pangajeng-ajeng kita satunggalipun. Manawi kita pasrahaken diri kanthi sawutuhé, lan nindakaken kautaman-kautamanipun Kristus, kita badhé nggayuh ganjaran gesang langgeng.”

> “‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

> “‘Sapa sing pracaya marang Sang Putra, iya nduwèni Sang Rama uga.’ Wong kang tetep nduwèni pracaya marang Sang Rama lan Sang Putra, iya nduwèni Roh uga. Roh Suci iku Panglipuré, lan panjenengané ora tau nyimpang saka kayektèn.” Bible Training School, March 1, 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Saliyané pepadhang tambahan bab karya lan sesambetané tritunggal swarga, pangenalan tumrap tritunggal swarga ing pethikan mau maringi paseksi yèn patang bab iki kudu digandhengaké karo pekabaran sing saiki lagi kabukak segelé déning Sang Singa saka taler Yehuda.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Saksi ing carita para murid ing Emmaus, nglambangaké telung paseksèn kang mènèhi pratandha bilih mangsa kuciwa lan wektu tundha sawisé salib iku nglambangaké mangsa kuciwa lan wektu tundha kang ndhèrèk kuciwa kang kapisan. Ana sawijining saksi manèh kang negesaké bilih sajarah kang kawehaké ing patang pasalé Yohanes iku nglambangaké kaanan nalika kuciwa kang kapisan.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Ayat pungkasan saka carita tumitah, kang dadi kayektèn kapisan sing kasebat ana ing Sabdaning Allah, dipungkasi kanthi telung tembung, lan saben tembung mau diwiwiti déning salah siji saka telung aksara sing mbentuk tembung kayektèn, lan iku katata miturut urutan kang trep. Carita tumitah ing Purwaning Dumadi diwiwiti nganggo tembung, “Ing wiwitan,” lan dipungkasi nganggo telung tembung “Allah nitahake lan damel.”

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Aksara kapisan saka telung tembung mau, nalika digabung, mbentuk tembung “truth”. Kisah penciptaan diwiwiti kanthi “beginning” lan dipungkasi kanthi tembung kang kanthi simbolis diwakili déning aksara-aksara sing makili Alpha lan Omega. Mangkono uga, ing pérangan pambuka kitab pungkasan ing Alkitab, Gusti Yesus kaping pindho diidentifikasi minangka Alpha lan Omega, wiwitan lan pungkasan, kang kapisan lan kang pungkasan. Telung aksara kang makili Alpha lan Omega mau maringi paseksi liyane manèh yèn pérangan ing Yohanes kudu digandhengaké karo garis nabi ing wiwitan Purwaning Dumadi lan garis nabi ing wiwitan Wahyu. Paseksi mau diakoni ing sajroning gambaran bab pakaryané Sang Panglipur. Pakaryané Sang Panglipur iku pakaryan telung tataran kang diwakili déning telung aksara Ibrani sing padha mau. Tandha Alpha lan Omega maringi kita kaluwihan kanggo mapanaké patang bab iki ing konteks pawarta Wahyu bab Gusti Yesus Kristus kang kabukak segel-segelé sadurungé mangsa probation ditutup.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Pitu gludhug punika makili sekawan pathokan wekdal tartamtu (titik ing wekdal) lan tigang mangsa wekdal tartamtu ingkang dipunwiwiti kaliyan pathokan wekdal tumuruning satunggal malaekat ingkang badhé madhangi bumi kanthi kamulyanipun. Pathokan wekdal punika dados satunggaling titik ing wekdal. Pathokan wekdal kaping kalih (titik ing wekdal) punika kuciwa kapisan, ingkang ndadosaken mlebeting mangsa wekdal nundha. Mangsa wekdal nundha punika nuntun dhateng pathokan wekdal kaping tiga (titik ing wekdal) ing pundi satunggaling kayekten kabikak segelé lan punika ngasilaken satunggaling gerakan. Gerakan punika pungkasanipun dumugi ing pathokan wekdal kaping sekawan (titik ing wekdal) ingkang dipunlambangaken minangka pangadilan. Sekawan pathokan wekdal punika lan tigang mangsa wekdal punika saben-saben makili satunggaling gludhug, cacahipun dados pitu gludhug. Punika ugi makili satunggaling gabungan sekawan-tiga.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

Ing artikel-artikel sadurungé kita wis ngenali yèn pangerten para pelopor ngenani pitu pasamuwan, pitu meterai, lan pitu slompret ngakoni anané “gabungan papat-telu.” Papat pasamuwan, meterai, lan slompret kang kapisan béda saka telung pasamuwan, meterai, lan slompret kang pungkasan. Pitu gludhug iku makili papat tenger dalan, nanging ing sajroning papat tenger dalan iku ana telung mangsa wektu. Gabungan ilahi “papat lan telu” kang ana ing kitab Wahyu ditetepaké ing dhasaré telung seksi (pasamuwan, meterai, lan slompret), lan para seksi mau neksèni kasahihan gabungan “papat lan telu” saka pitu gludhug ing kitab Wahyu.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Nanging sajroning garis sajarah sing diwakili déning pitu gludhug iku, ana garis wangsit liya sing didhelikaké lan béda, kang nduwèni telung tenger dalan sing béda saka pralambang sing diwakili minangka pitu gludhug. Mulané, nalika kita nimbang sesambungan wangsit antarané pitu gludhug lan sajarah sing kasingidan kang saiki lagi dibukak segelé, kita nemokaké manawa pitu gludhug nampilaké patang tenger dalan (titik-titik wektu) lan sajarah sing kasingidan nampilaké telung tenger dalan (titik-titik wektu). Kaya déné pasamuwan-pasamuwan, segel-segel, kalasangka-kalasangka, lan gludhug-gludhug, sajarah sing kasingidan iku makili telung tenger dalan sing gegandhèngan karo patang tenger dalan saka pitu gludhug. Sajarah sing kasingidan iku uga nduwèni gabungan telu-papat.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

Ing sajroning sajarah sing kasimpen, kang kapacak ing sajroning pitu gludhug, ana telung tenger dalan kang béda-béda, lan saben-sabené iku sawijining ‘titik wekdal’; tenger dalan kang kapisan lan kang pungkasan saka telu iku nggambarake sawijining kuciwa. Ana sawijining ‘wektu jangka’ kang béda antarane tenger dalan kapisan lan kapindho, lan ana sawijining ‘wektu jangka’ kang béda antarane tenger dalan kapindho lan titik wekdal katelu. Tembung “kuciwa” tuwuh saka gagasan bab sawijining janji patemon kang kecalan, lan ing tegesé ngemu penekanan marang sawijining titik wekdal. Tengah wengi uga sawijining wekdal kang tartamtu. Sajarah sing kasimpen iku digambarake lumantar telung titik wekdal kang kapisah déning rong wektu jangka: wektu tundha lan gerakan sasi kapitu.

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Pratandha dalan kapisan saka sajarah sing kasamun netepaké sawijining kuciwa, lan pratandha dalan pungkasan uga netepaké sawijining kuciwa. Mulané, wiwit saka kuciwa kapisan nganti tumeka kuciwa pungkasan ana sawijining garis ramalan sing kasamun, kang nduwèni telung langkah sing padha kaya kabèh garis reformasi. Iku uga nduwèni tandha Alpha lan Omega, awit telung aksara sing mbentuk “bebener” iku cocog karo telung pratandha dalan sing diwiwiti lan dipungkasi déning sawijining kuciwa. Sajarah sing kasamun ana ing sajroning pitu gludhug iku ya iku bebener sing Sang Singa saka taler Yehuda saiki lagi mbukak segelé.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

Pérangan ing Yohanes sing lagi kita rembag, diprawiti ing bab sadurungé kanthi Pesta Nedha Bengi Pungkasan, kanthi nandhesaké bilih piwulang saka patang bab iki kudu dipangan. Patang bab iku dipungkasi kanthi lampah tumuju Getsémané. Carita iku lumaku ing sajroning gerakan wiwit saka mangan nganti wiwitané krisis kayu salib. Miturut sipat kenabian, latar saka patang bab iku nemtokaké piwulang pungkasan sing kudu dipangan sadurungé pangadilan. Piwulang sing nuntun marang panutuping pangadilan iku, yaiku piwulang sing kabukak segelé ana ing kitab Wahyu, sakdurungé pangadilan katutup.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Para sakabate lan Gusti Yesus ana ing sawijining titik sajroning sajarah kenabian nalika wong-wong mau lagi diparingi pratela bab wektu tundha. Ing sajarah Millerite, Pangéran narik astanipun supaya ngasilaké pangerten tumrap pawarta Panguwuh Tengah Wengi, nanging pangerten sing ngasilaké pawarta Samuel Snow uga maringi katrangan marang para Millerite yèn wong-wong mau ana ing wektu tundhané sepuluh prawan. Para sakabat lagi waé nedha Paskah Pungkasan, lan nalika lagi nyerna pawarta iku, Kristus nerangaké wektu tundha kasebut ing patang pasalé Yohanes.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Pangertosané Samuel Snow saged didokumèntasèkaké minangka reroncèning artikel, kang ngrembakaaké pangerten pungkasan kang kaandharaké minangka pekabaran Midnait Krai. Nalika pekabarané mau lagi ngrembaka, dhèwèké uga nyampekaké pekabaran iku ana ing reroncèning pasamuwan kémah. Reroncèning artikel kang nuntun marang pasamuwan-pasamuwan kémah iku ing pungkasané nggawa dhèwèké menyang pasamuwan kémah Exeter, kang lumangsung nem dina. Miturut ramalan, pekabaran Midnait Krai dikembangaké kanthi maju sethithik mbaka sethithik sajroning sapérangan mangsa. Papat bab ing Yohanes dumadi ing sajarah ramalan nalika pekabaran iku lagi dikembangaké.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

Ing patang pasal tulisan Yohanes, pakaryané Roh Suci katetepaké minangka telung langkah: nyadharaké bab dosa, kabeneran, lan pangadilan. Telung langkah iki uga minangka telung pratandha dalan saka sajarah kang kapendhem, kang kakandhut ing sajroning pitung gludhug.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Nanging Aku pitutur marang kowe saktemené: luwih becik tumrapmu manawa Aku lunga; awit manawa Aku ora lunga, Sang Panglipur iku ora bakal rawuh marang kowe; nanging manawa Aku budhal, Aku bakal ngutus Panjenengané marang kowe. Lan manawa Panjenengané wis rawuh, Panjenengané bakal mbuktèkaké marang jagad bab dosa, lan bab kabeneran, lan bab pangadilan: Bab dosa, awit wong-wong iku ora precaya marang Aku; Bab kabeneran, awit Aku tindak marang Rama-Ku, lan kowe ora bakal weruh Aku manèh; Bab pangadilan, awit panggedhéné jagad iki wis kaadili. Isih ana akèh prakara kang kudu Dakpituturaké marang kowe, nanging saiki kowe durung bisa nanggung. Nanging manawa Panjenengané, yaiku Rohing Kayektèn, wis rawuh, Panjenengané bakal nuntun kowe menyang sakèhé kayektèn: awit Panjenengané ora bakal ngandika saka sarirané dhéwé; nanging apa waé kang dirungokaké, iku kang bakal dingandikakaké; lan Panjenengané bakal mratélakaké marang kowe prakara-prakara kang bakal kelakon. Panjenengané bakal ngluhuraké Aku: awit Panjenengané bakal nampani saka apa kang dadi kagungan-Ku, lan bakal mratélakaké iku marang kowe. Yokanan 16:7–14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

Ing sajarah Millerit, Gusti Yésus ora rawuh malih kanggo mungkasi mangsa tundha nalika Pambengoking Tengah Wengi. Panjenenganipun nyingkiraké astanipun, lan nglairaké utawa ngutus Roh Suci. Roh Suci, ingkang kaweca minangka Sang Panglipur, rawuh kanggo mbuyaraké kacuwaning pangarep-arep. Panjenenganipun rawuh kanggo maringi panglipur marang wong-wong ingkang sampun kapilih, nanging ingkang bingung déning kacuwaning pangarep-arep amargi pratélan wekdal ingkang kabuktèn boten kalampahan.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Kita sadurungé wis nedahaké bilih rasul Yohanes, Yehezkiel, lan Yeremia kabèh digambaraké mangan kitab cilik kang legi kados madu ing tutuk. Ana pambédan kang disengaja ing antarané telung nabi mau, lan prakara iki asring luput saka kawigatèn.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

Yehezkiel dipigunakaké kanggo nggambaraké wong-wong sing mangan kitab cilik iku, lan diparingi sawijining piwulang kanggo digawa marang pasamuwané Allah sing wis murtad. Yehezkiel nduduhaké yèn kitab sing dipangan iku nandhakaké pakaryan sing sawisé iku kudu katindakaké. Panjenengané nggambaraké piwulang sing kaparingaké marang umat Allah sing biyèn kapilih. Piwulangé iku kang ngiket umat sing biyèn kapilih mau dadi bébêndhèl-bébêndhèl sing katetepaké kanggo geni. Ing patang pasal Yohanes, Gusti Yesus nedahaké tujuan pakaryané Yehezkiel.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Élinga pangandika kang wus Dakucapaké marang kowé: abdi iku ora ngluwihi gustiné. Manawa wong-wong mau wus nganiaya Aku, wong-wong mau uga bakal nganiaya kowé; manawa wong-wong mau netepi pangandika-Ku, wong-wong mau uga bakal netepi pangandikamu. Nanging kabèh prakara iku bakal ditindakaké marang kowé marga saka asma-Ku, amarga wong-wong mau ora wanuh marang Panjenengané kang ngutus Aku. Saupama Aku ora rawuh lan ora ngandika marang wong-wong mau, mesthiné wong-wong mau ora nduwèni dosa; nanging saiki wong-wong mau ora nduwèni alesan kanggo nutupi dosané. Sing sengit marang Aku, sengit uga marang Rama-Ku. Saupama Aku ora nindakaké ana ing antarané wong-wong mau pakaryan-pakaryan kang durung tau ditindakaké déning wong liya, mesthiné wong-wong mau ora nduwèni dosa; nanging saiki wong-wong mau wus padha ndeleng lan padha sengit marang Aku lan marang Rama-Ku. Nanging iki kelakon, supaya kayektenan tembung kang katulis ana ing angger-anggeré wong-wong mau kalakon: Wong-wong mau sengit marang Aku tanpa sebab. Nanging manawa Sang Panglipur rawuh, kang bakal Dakutus marang kowé saka Rama, yaiku Rohing Kayekten kang medal saka Rama, Panjenengané bakal neksèni bab Aku. Yokanan 15:20–26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Pakaryané Yéhezkièl, sing diwiwiti nalika dhèwèké mangan kitab gulungan iku, nglambangaké panyampèyaning sawijining piweling kang bakal katampik, nanging panampikan iku dadi bukti yèn wong-wong mau sengit marang Gusti Allah lan wis temen-temen ngebaki tuwunging mangsa pacobané.

> And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

> Lan Panjenengane ngandika marang aku, Hé anak manungsa, Aku ngutus kowé marang bani Israèl, marang bangsa sing mbrontak, kang wus mbrontak marang Aku; wong-wong mau lan para leluhuré wus padha nerak marang Aku, nganti tekan dina iki. Awit wong-wong mau iku anak-anak kang kendel tanpa tata lan atiné wangkot. Aku ngutus kowé marang wong-wong mau; lan kowé kudu kandha marang wong-wong mau: Mengkéné pangandikané Pangéran Allah. Lan wong-wong mau, apa padha gelem ngrungokaké, utawa apa padha ora gelem, (awit wong-wong mau iku brayat kang mbrontak,) mesthi bakal padha sumurup yèn ana nabi ana ing satengahé wong-wong mau. Yehezkiel 2:3–5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Pakaryané Ezekiel iku minangka paseksi nglawan umat prajanjian kang kapungkur, kaya déné Kristus tumrap wong-wong Yahudi kang rembugan mbantah, lan mulané pawartosé Ezekiel iku minangka pawartos pepènget kang pungkasan, kang ngiket umat prajanjian kang kapungkur dadi kaya alang-alang ala sajroning saképan, kang wis katetepaké kanggo geni karusakan.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

> “Banjur aku weruh malaékat katelu. Malaékat sing ndhereki aku ngandika, ‘Bebrayan pakaryané. Ngeri tugasé. Dhèwèké iku malaékat sing bakal milah gandum saka alang-alang, lan metèni, utawa mbuntel, gandum iku kanggo lumbung swarga. Prekara-prekara iki kuduné nyekel kabèh pikiran, sakèhé kawigatèn.’” Early Writings, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Pakaryan sing dipralambangaké lumantar mangan kitab cilik iku diwiwiti nalika malaékat kang gagah prakosa mudhun mawa kitab cilik ana ing tangané. Ing sajarah malaékat kapisan, prakara iki kalakon ing tanggal 11 Agustus 1840, lan ing sajarah malaékat katelu, prakara iki kalakon ing tanggal 11 September 2001. Kaloro tanggal kasebut nggambaraké kasampurnaning wangsit-wangsit sing magepokan karo Islam, yaiku Islamé bilai kapindho utawa Islamé bilai katelu, manut urut-urutané. Mulané Yesaya ing pasal kaping rong puluh loro, nalika njlentrehaké krisis ing lebak pandelengan tumrap wong-wong Filadelfia lan wong-wong Laodikia, mratélakaké yèn wong-wong Laodikia, yaiku bangsa pilihané Protestanisme ing taun 1840 lan Adventisme, kang dadi bangsa pilihan ing taun 2001, “kaiket déning para pamanah.” Para pamanah ing wangsit Kitab Suci iku Islam, lan nalika pandelengan ngenani Islam kasampurnakaké ing taun 1840 lan ing taun 2001, bangsa pilihan sadurungé nolak wangsit ngenani Islam kaya sing dipratélakaké déning wong-wong sing dipralambangaké déning Yehezkiel. Ing kono lan nalika iku wong-wong mau banjur kaiket minangka lalang. Pakaryané Yehezkiel yaiku nyingkiraké “jubah” sing nutupi “dosané,” kang dipralambangaké déning Gusti Yésus minangka sengit marang Gusti Allah.

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

> Bebaning lembah wahyu. Apa kang njalari kowé saiki nganti kabèh munggah menyang payon-payoning omah? Hé kowé kang kebak geger, kutha kang rame gumuruh, kutha kang bungah; wong-wongmu kang tiwas iku ora mati dening pedhang, lan ora pejah ana ing paprangan. Kabèh para panguwasamu padha mlayu bebarengan, padha kaiket déning para pamanah; sakèhé wong kang katemu ana ing antaramu padha kaiket bebarengan, yaiku wong-wong kang wis mlayu saka kadohan. Yesaya 22:1–3.

> And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> Lan Allah nunggil kaliyan bocah iku [Ismael]; lan dhèwèké saya gedhé, lan manggon ana ing ara-ara samun, lan dadi juru manah. Purwaning Dumadi 21:20.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ing panggonan kang ora ana wahyu, bangsa dadi rusak; nanging wong kang netepi angger-anggering Toret, begja wong iku. Wulang Bebasan 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

Yeremia makili wong-wong sing mangan kitab nalika malaékat kang gagah prakosa tumedhak, kang arep madhangi bumi kanthi kamulyané, nanging sing ngalami kuciwa amarga ramalan taun 1843 ora kelakon. Yeremia kanthi profètis nggatekake manawa apa Gusti Allah wus ngapusi. Rujukan iku nyambungake Yeremia karo Habakuk loro.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Aku bakal jumeneng ana ing panggonan pangawasanku, lan mapan ana ing menara, lan bakal ngati-ati kanggo ndeleng apa kang bakal Panjenengane ngandika marang aku, lan apa kang kudu dakkandhakake nalika aku didukani. Tumuli Sang Yehuwah mangsuli aku lan ngandika, Tulisana wahyu iku, lan gamblangna ana ing papan-papan, supaya wong kang maca bisa mlayu. Awit wahyu iku isih kanggo wektu kang wus katetepake, nanging ing wekasané bakal ngandika, lan ora bakal goroh: sanadyan katon suwe, antènana; amarga iku mesthi bakal kelakon, lan ora bakal kèri. Lah, jiwané wong kang gumunggung iku ora jujur ana ing sajroné dhèwèké: nanging wong mursid bakal urip marga saka pracayané. Habakkuk 2:1–4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

Yokanan dipigunakaké kanggo nglambangaké wong-wong sing ngalami rasa legi lan kuciwan kang pait, minangka pralambang sakabèhé sajarah wiwit tanggal 11 Agustus 1840 nganti 22 Oktober 1844.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Tumuli aku marani malaékat iku lan matur marang dheweke, “Wènèhana aku kitab alit iku.” Lan dheweke ngandika marang aku, “Jupuken lan telenen; iku bakal ndadèkaké wetengmu pait, nanging ana ing cangkemu legi kaya madu.” Banjur kitab alit iku takjupuk saka tangané malaékat mau lan dakpangan; lan ana ing cangkemku legi kaya madu; lan sanalika sawisé dakpangan, wetengku dadi pait. Wahyu 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Yehezkiel nggambarake pakaryan ngaturake pesen kenabian sing ngiket lan nutup umat pilihan biyèn, kang diwiwiti nalika malaékat mudhun ing tanggal 11 Agustus 1840 lan 11 September 2001.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Nanging sira, hé anak manungsa, rungokna apa kang Dakandhakaké marang sira; aja mbrontak kaya brayat kang mbrontak iku: bukaken tutukira, lan panganen apa kang Dakparingaké marang sira. Lan nalika aku ndeleng, lah ana astan kang kauluraké marang aku; lan lah, ana gulungan kitab ana ing jeroné; lan Panjenengané mbentangaké ana ing sangarepku; lan ana tulisané ing jero lan ing njaba; lan ing kono katulisan pangadhuh, tangisan, lan bilai. Malah Panjenengané ngandika marang aku, Hé anak manungsa, panganen apa kang koktemu; panganen gulungan iki, banjur lungaa ngandika marang brayat Israèl. Mulané aku mbukak tutukku, lan Panjenengané ndadèkaké aku mangan gulungan iku. Lan Panjenengané ngandika marang aku, Hé anak manungsa, wetengira dhahar, lan isènana jeroanira nganggo gulungan kang Dakparingaké marang sira iki. Banjur aku mangan iku; lan ana ing tutukku rasane legi kaya madu. Yehezkiel 2:8–3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Yeremia nggambarake sajarah wiwit 11 Agustus 1840 nganti sakdurungé Panguwuh Tengah Wengi.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Pangandikan Paduka kawruhan dening kawula, lan kawula sampun nedha; sarta pangandika Paduka dados kabingahan lan kasukaning manah kawula; awit kawula kasebat kalawan asma Paduka, dhuh Pangéran Allahing sarwa tumitah. Kawula boten lenggah ing pasamuwanipun para panyenyamah, tuwin boten remen; kawula lenggah piyambakan marga saka asta Paduka; awit Paduka sampun ngebaki kawula kalawan nepsu suci. Punapa dene kasangsaran kawula langgeng, lan tatuning kawula boten saged waras, ingkang nampik dipun tambani? Punapa Paduka badhé dados tumrap kawula kados tiyang ingkang goroh, lan kados toya ingkang boten ajeg? Mila mekaten pangandikanipun Pangéran, Menawi sira mratobat, Aku badhé mbalèkaké sira malih, lan sira bakal madeg ana ing ngarsaku; lan menawi sira misahaké ingkang aji saking ingkang asor, sira bakal dados kados cangkem-Ku; wong-wong mau padha bali marang sira, nanging sira aja bali marang wong-wong mau. Lan Aku bakal ndadosaké sira tumrap bangsa punika dados témbok prasaja wesi tembaga ingkang dipun bètèngi; lan wong-wong mau bakal perang nglawan sira, nanging padha ora bakal ngalahaké sira; awit Aku nunggil karo sira kanggo nylametaké sira lan ngluwari sira, pangandikanipun Pangéran. Lan Aku bakal ngluwari sira saka asta para durjana, lan Aku bakal nebus sira saka asta para ingkang awon lan nggegirisi. Yeremia 15:16–21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Yeremia nggambarake sejarah lan pekabaran kita saiki. Pekabaran saiki iku pekabaran Midnite Cry sing lagi dikembangaké kanthi bertahap ing wektu nalika umat Allah, sing dilambangaké déning Yeremia, wis “kebak” déning “bebendu,” amarga padha mikir yèn “kasangsarané” bakal “langgeng” lan “tatuné ora kena mari,” yaiku tatu sing ora bakal bisa disarasaké. Wong-wong mau wis misah saka “pasamuwan para sing ngece.” Wong-wong mau wis ora “bungah” manèh kaya biyèn nalika wiwitan padha mangan kitab iku lan kitab iku dadi “kabungahaning” “atiné.”

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Nanging ana pitutur tumrap wong-wong kang ana ing kaanan iku. “Manawa sira mratobat” lan uga “manawa sira misahake barang kang aji saka kang asor” mula Gusti Allah bakal marani maneh marang wong-wong mau. Ing basa Ibrani, tembung “bakal Dakbalèkaké kowé manèh” ing pethikan iku tegesé, Gusti Allah bakal bali marang wong-wong mau, manawa wong-wong mau bali marang Panjenengané.

> Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

> Mulane, pasraha marang Allah. Tahana Iblis, lan dheweke bakal mlayu saka kowé. Padha nyedhaka marang Allah, lan Panjenengane bakal nyedhaka marang kowé. Resikana tanganmu, hé para wong dosa; lan sucèkna atimu, hé para wong sing mendua pikirane. Padha nandhang sangsara, lan padha sedhih, lan padha nangisa: guyumu muga diowahi dadi ratapan, lan kabungahanmu dadi kasusahing ati. Andhap-asorana awakmu ana ing ngarsané Gusti, lan Panjenengane bakal ngluhuraké kowé. Yakobus 4:7–10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Manawa wong-wong mau gelem nyedhak marang Gusti Allah, Panjenengane uga bakal nyedhak marang wong-wong mau. Manawa wong-wong mau gelem nindakake prakara-prakara iki, mula wong-wong mau bakal “madeg ana ing ngarsane” Sang Yehuwah lan wong-wong mau bakal dadi “cangkeme” Allah. Salajengipun Panjenengane maringi piwulang marang Yeremia (kita) bilih Panjenengane bakal ndadosaken umat-Nipun dados “témbok prunggu kang kaubengi pager” tumrap para “wong duraka,” lan sawisé iku para “kang nggegirisi” bakal nindakaké perang marang wong-wong kang kawejahi déning Yeremia. Para “wong duraka” iku minangka perlambang Daniel tumrap prawan-prawan gemblung ing Matius. Para “kang nggegirisi” makili pasatuan telu-lapis Babil modhèrn nalika krisis hukum Minggu.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Paseksèné telung nabi iku kabèh ngrembug sajarah sing padha, nanging saben-saben ngrembug telung aspek sing béda saka sajarah sing padha iku. Yeremia makili wong-wong sing nembe waé ngalami kuciwa kang kapisan, nanging durung nganti tekan tenger dalan saka Sesambat Tengah Wengi. Iki panggonan kita wiwit tanggal 18 Juli 2020. Pitakonané yaiku apa kita bakal bali. Manawa kita bali, kita bakal “ngandika” kanggo Gusti ing wektu sing pas nalika Amérika Sarékat “ngandika” kaya naga.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Sajarah kang digambarake déning Yérémia iku yaiku sajarah kita saiki, lan iku uga sajarah kang diwakili déning telung tandha dalan kang kasimpen ana ing sajroning pitu gludhug. Iku uga sajarah ing ngendi pérangan Kitab Yokanan iku dipasang kanthi profètis, awit titik tekan saka patang pasal ing Yokanan iku yaiku pakaryané Roh Suci anggoné nglipur Yérémia kang lagi pitakon apa dhèwèké wis precaya marang goroh, lan apa pawarta kang rasane mangkono legi kuwi satemené banyu kang wus gagal.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Mulané, Yeremia makili sajarah wiwit tanggal 11 September 2001 terus nganti 18 Juli 2020 nalika wektu tundha wiwit, kaya dilambangaké déning telung dina setengah simbolis sawisé iku. Nalika aku ngandika “simbolis,” aku ora ngrujuk marang sawijining ramalan wektu. Kang dakmaksud yaiku yèn tanggal 18 Juli 2020 iku wektu nalika saksi loro, yaiku Kitab Suci lan Roh Ramalan, dipatèni, lan layoné ditinggal ana ing dalan sajroning telung dina setengah miturut Wahyu bab sewelas.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.

> Lan Aku bakal maringi kakuwasan marang saksiku loro, lan wong-wong mau bakal medhar wangsit sajrone sewu rong atus sawidak dina, ngagem bagor. Iki yaiku wit zaitun loro lan kaki dian loro kang ngadeg ana ing ngarsané Gusti Allahing bumi. Lan manawa ana wong kang arep gawe cilaka marang wong-wong mau, geni metu saka cangkemé lan ngentèkaké mungsuh-mungsuhé; lan manawa ana wong kang arep gawe cilaka marang wong-wong mau, mangkono iku wong iku kudu dipatèni. Wong-wong iki nduwèni kakuwasan kanggo nutup langit, supaya ora ana udan ing dina-dina pamedhar wangsité; lan nduwèni kakuwasan nguwasani banyu kanggo diowahi dadi getih, lan kanggo nyabet bumi kalawan sakehing pageblug, sakpira kerepé padha karsa. Lan nalika wong-wong mau wis ngrampungaké paseksèné, kéwan galak kang munggah saka telenging jurang bakal perang nglawan wong-wong mau, lan bakal ngalahaké wong-wong mau, sarta matèni wong-wong mau. Lan layoné bakal gumlétak ana ing dalan kutha gedhé, kang miturut teges rohani sinebut Sodom lan Mesir, panggonan Gusti kita uga kasalib. Lan wong-wong saka para bangsa lan taler lan basa lan umat bakal ndeleng layoné telung dina setengah, lan ora bakal nglilani layoné disarekké ing kubur. Lan wong-wong kang manggon ana ing bumi bakal bungah marga saka wong-wong mau, lan padha seneng-seneng, sarta bakal padha kirim peparing siji marang sijiné; amarga nabi loro iki wis nyiksa wong-wong kang manggon ana ing bumi. Wahyu 11:3–10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Paseksi kang katuduhake déning kahananipun Yérémia mapan sasampunipun kuciwa, nanging sadèrèngipun Panguwuh Tengah Wengi. Yérémia kedah wangsul rumiyin sadèrèngipun piyambakipun saged dados swaraning pasen Panguwuh Tengah Wengi. Punika kahanan kita ing jaman samenika. Punika ugi latar sajarahipun papat bab ing Yokanan ingkang kita sinaoni, lan punika ugi sajarah ingkang katuduhake déning sajarah siningid ing salebeting pitung gludhug.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Manawa kita nimbang pepadhang kang gegayutan karo “Sang Panglipur” ing paseksèn patang babipun Yokanan, kita bakal manggihaké bukti kang lubèr akèh kanggo ngakoni manawa carita punika nyariosaken bab 18 Juli 2020, kuciwa lan wektu nundha, pawartos Babak Tengah Wengi kang kabikak segelé, lan pangadilan kang badhé rawuh tumrap angger-angger dina Minggu. Bab-bab punika kaadegaké ing dhuwur struktur kenabian saking sajarah kang kasamun.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Manawa kita arep dadi kaya cangkeming Allah ana ing krisis sing enggal teka, pakaryan kita saiki yaiku “misahake barang kang aji saka kang nistha,” utawa kaya Yakobus netepake pakaryan kang padha iku, kita kudu “ngresiki” “tanganmu, he para wong dosa; lan nyucekake atimu, he para wong kang mendua pikiran. Padha nandhang sangsara, lan susaha, lan nangisa: guyumu muga diowahi dadi susah, lan kabungahanmu dadi aboting ati. Andhap-asorana awakmu ana ing ngarsane Pangeran, lan Panjenengane bakal ngluhurake kowe” dadi panji ana ing tembe kang banget cedhak.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Panjenengané bakal ngedegaké sawijining panji kanggo para bangsa, lan bakal nglumpukaké wong-wong buwangané Israèl, sarta ngempalaké wong-wong Yéhuda sing kasebar saka patang pojoking bumi. Yesaya 11:12.

We will bring our consideration of these four chapters to a conclusion in the next article.

Kita bakal ngrampungaké pamrecalan kita ngenani patang pasal iki ing artikel sabanjuré.

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