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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty

Kitab Yoèl lan Gréja Advent Dina Kaping Pitu Laodikia — Nomer Patang Puluh

Number Forty

Nomer Patang Puluh

Author

Jeff Pippenger

Published

February 3, 2026

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Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Pétrus kanthi pralambang ana ing Kaisaréa Filipi ing jam katelu, nalika ana ing dalan menyang Kaisaréa Maritima lan jam kasanga. Miturut Matius lan Markus, nem dina sawisé iku, Pétrus, Yakobus, lan Yohanes ana ing Gunung Pangowahan Rupa. Lukas ngandika wolung dina, antarané Panium lan Gunung iku. Saka gapura neraka, ing Kaisaréa Filipi, tekan pati ing salib, kanthi mandheg sakedhap ana ing dalan ing Gunung Pangowahan Rupa. Telung langkah saka Panium tekan angger-angger dina Minggu. Kaisaréa ing wiwitan, Gunung ana ing tengah, lan Kaisaréa ana ing pungkasan. Neraka ana ing wiwitan, pati ana ing pungkasan, kanthi kamulyaning Allah ana ing tengah. Pambaléwan alfa kang dilambangaké déning gapura neraka lan pambaléwan omega kang dilambangaké déning pati Putraning Allah.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Caesarea Philippi punika minangka dhasar, awit wonten ing ngriku Sang Kristus netepaken Watu Karang ingkang badhé dados dhasar pasamuwanipun ingkang badhé Panjenenganipun bangun. Gunung Pangowahan Rupa punika langkah kaping kalih, ing pundi Pedalemanipun sampun kasampurnakaken lan watu pucakipun kasèlèhaken. Langkah kaping tiga, yaiku pangadilan wonten ing salib, lajeng katindakakaken sasampunipun punika.

> And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

> Lan Panjenengané ngandika marang wong-wong mau, Satemen-temené Aku pitutur marang kowé: ana sawatara wong ing antarané wong-wong kang padha ngadeg ana ing kéné, kang ora bakal ngrasakaké pati sadurungé padha ndeleng Kratoning Allah rawuh kalawan pangwasa. Lan sawisé nem dina, Gusti Yésus ngajak Pétrus, Yakobus, lan Yohanes bebarengan karo Panjenengané, banjur nuntun wong-wong mau munggah menyang gunung kang dhuwur, kapisah piyambakan; lan Panjenengané malih rupa ana ing ngarsané wong-wong mau. Sandhangané banjur dadi sumorot, putih banget kaya salju; nganti ora ana tukang ngumbah ana ing bumi kang bisa njalari putih kaya mangkono. Lan tumuli ana kang katon déning wong-wong mau, yaiku Élias bebarengan karo Musa; lan wong-wong mau padha guneman karo Gusti Yésus.

> And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

> Pétrus banjur mangsuli lan matur marang Yésus, “Guru, prayoga kita ana ing kéné; mulané ayo kita damel telung kémah suci; siji kanggo Paduka, siji kanggo Musa, lan siji kanggo Élia.”

> For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

> Amarga dheweke ora mangerti apa kang kudu diucapaké; awit wong-wong mau banget wedi. Banjur ana méga kang nglimputi wong-wong mau; lan ana swara metu saka ing méga mau, ngandika, Iki Putra-Ku kang kinasih: rungokna Panjenengané. Lan sanalika, nalika padha nyawang mubeng, wong-wong mau wis ora weruh sapa-sapa manèh, kejaba mung Gusti Yésus piyambak bebarengan karo wong-wong mau. Lan nalika padha mudhun saka gunung mau, Panjenengané dhawuh marang wong-wong mau supaya aja nyritakaké marang sapa waé bab apa kang wis padha dideleng, nganti Putraning Manungsa wus wungu saka ing antarane wong mati. Lan tembung iku padha disimpen déning wong-wong mau ana ing sajroning atiné, padha padha rembugan siji lan sijiné apa tegesé wungu saka ing antarane wong mati iku. Markus 9:1–10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

Ing gunung iku, Pétrus ngaturaké usul kanggo ngedegaké sawijining kémah suci tumrap Musa, Kristus, lan Élia.

> “Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

> “Nabi Musa lumantar pati, nanging Mikhaèl tumedhak lan maringi urip marang dheweke sadurungé badané ngalami karusakan. Sétan nyoba nahan badan iku, ngakoni yèn iku dadi duwèké; nanging Mikhaèl nguripaké manèh Nabi Musa lan nggawa dheweke menyang swarga. Sétan nglontaraké panyaruwe kang pait banget marang Allah, ngarani Panjenengané ora adil amarga ngidinaké yèn mangsané direbut saka tanganné; nanging Kristus ora nyarujuki mungsuh-Né mau, sanadyan lumantar panggodhané abdi Allah iku wis tumiba. Kanthi andhap asor Panjenengané masrahaké prakara iku marang Ramane, pangandikané, ‘Pangéran mrebawani kowé.’”

> “Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

> “Gusti Yésus wis ngandhani para sakabate, yèn ana sawatara wong kang ngadeg bareng karo Panjenengané, sing ora bakal ngrasakaké pati nganti padha weruh Kratoning Allah rawuh kanthi kakuwatan. Ing owah-rupané ing gunung, janji iki kaleksanan. Pasuryaning Yésus ana ing kono malih rupa lan sumunar kaya srengéngé. Sandhangané putih lan mencorong. Musa ana ing kono kanggo makili wong-wong sing bakal kawungokaké saka antarané wong mati nalika rawuhé Yésus kaping pindho. Lan Élia, kang kaangkat tanpa ngalami pati, makili wong-wong sing bakal diowahi dadi ora bisa mati ing rawuhé Kristus kaping pindho lan bakal kaangkat menyang swarga tanpa ngalami pati. Para sakabat nyumurupi kaluhurané Yésus kang mulya banget lan méga kang nglindhungi wong-wong mau kanthi gumun lan wedi, lan padha krungu swaraning Allah kanthi kaluhuran kang nggegirisi, ngandika, ‘Iki PutraningSun kang kinasih; rungokna Panjenengané.’” Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

Gunung Pangowahan ngenali telung tarub. Tarubé Musa ing wiwitan Israèl kuna, tarubé Kristus kaya dene kapratélakaké lumantar inkarnasi Panjenengané, lan tarub sing yaiku wong satus patang puluh papat ewu, kaya dene ka pralambangaké déning Élia. Wong satus patang puluh papat ewu iku wong-wong sing ora ngrasakaké pati, nganti padha nyumurupi Rawuh Kapindho Kristus. Gunung iku lagi ngenali titik nalika meterai dipaèsaké marang wong satus patang puluh papat ewu.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

Tarubé wong satus patang puluh papat èwu kaadegaké ing riyaya Tarub antitipikal. Gunung iku nandhakaké wong-wong sing ora ngraos pati, lan ngaturaké telung seksi manawa nalika padha nyumurupi kamulyaning Allah ana ing gunung, iku riyaya Tarub antitipikal.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

Wong-wong mau padha diwangun munggah minangka Tarub Élia, kang wiwit ditegakaké ing taun 2023, nalika Musa lan Élia padha kawungokaké urip manèh. Kaping pisan dhasaré dipasang, yaiku siji-sijiné dhasar kang kena dipasang, lan dhasar iku yaiku Kristus, watu pojok lan watu dhasar. Banjur watu pucaké dipasang, kang makili panyegelan satus patang puluh papat ewu, kaya kang kagambar ana ing Gunung Pangowahan Rupa. Ing gunung iku Pétrus, Yakobus, lan Yohanes makili wong-wong kang satemené ora ngraosaké pati. Pétrus banjur nyathet manawa karajan para imam iku yaiku wong-wong kang wis ngraosaké yèn Gusti iku becik, lan kang dadi omah rohani. Wong-wong mau wis ngraosaké urip, mulané padha ora ngraosaké pati.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

> Manawa kowe pancèn wis ngraosaké bilih Gusti punika sih rahmat. Marang Panjenengané kowe padha sowan, kados marang watu gesang, ingkang pancèn katampik déning manungsa, nanging kapilih déning Allah lan aji; kowe uga, kados watu-watu gesang, padha kabangun dados griya rohani, dados kaimaman suci, kanggo nyaosaké kurban-kurban rohani, ingkang kinarènan déning Allah lumantar Gusti Yesus Kristus. Mila ugi wonten katulisan wonten ing Kitab Suci: Lah, Ingsun maringaké ing Sion satunggaling watu pojok ingkang utama, kapilih, lan aji: lan sapa kang pracaya marang Panjenengané ora bakal kawirangan. 1 Petrus 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Tembung kang dipunjarwakake dados “isin” ateges “kawirangan.” Sisaning umat dipunlambangake déning Pétrus, lan kabingahanipun dipunbentenake kaliyan wong-wong kang nampik pekabaran udan pungkasan. Salah satunggaling kunci tumrap golongan satus patang puluh sekawan ewu, awit Pétrus kaparingan “kunci-kunci” Kratoning Swarga, punika “watu pojok utama” kang dipunpasang ing Sion. Watu punika nggumunake wonten ing paningale para wong mursid, lan dados watu sandhungan tumrap para wong mendem saking Efraim.

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

> Watu kang ditampik déning para tukang yasa wus dadi watu sirahing pojok. Iki iku pakaryané Pangéran; iki nggumunaké ing paningal kita. Jabur 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Gusti Yésus maringi katrangan bab ayat-ayat iki ing pérangan panutup pasemon bab pakebonan anggur.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

> Gusti Yesus ngandika marang wong-wong mau, “Apa kowe durung tau maca ing Kitab Suci, Watu kang katampik déning para tukang yasa, iku kang wus dadi watu pojok kang utama; iki kadadosan saka Pangéran, lan iki nggumunake ana ing paningal kita? Mulané Aku ngandika marang kowé: Kratoning Allah bakal kaicalaké saka kowé lan bakal kaparingaké marang sawijining bangsa kang ngasilaké wohé. Lan sapa waé kang tiba ing watu iki bakal remuk; nanging sapa waé kang ketiban watu iki, wong iku bakal digiles dadi bubuk.” Nalika para imam kepala lan wong-wong Farisi wis krungu pasemon-pasemoné, wong-wong mau padha mangerti yèn Panjenengané ngandika bab wong-wong mau. Nanging nalika padha ngupaya nyekel Panjenengané, wong-wong mau wedi marang wong akèh, awit wong akèh padha nganggep Panjenengané nabi. Matius 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Sapa waé kang nampani pawarta dhasar iku, bakal diremuk, awit Watu Karang iku Kristus, lan pakaryan Injil iku kanggo ngasoraké manungsa nganti dadi lebu.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.

> “Apa kang diarani pambeneran marga saka pracaya? Iku pakaryané Gusti Allah anggoné ngasoraké kamulyané manungsa nganti tumeka ing lebu, lan nindakaké tumrap manungsa apa kang ora kuwasa ditindakaké déning manungsa kanggo awaké dhéwé. Nalika manungsa ndeleng kawontenané dhéwé kang satemené tanpa apa-apa, wong-wong mau dadi siyap supaya kaparingi sandhangan kabenerané Kristus. Nalika padha wiwit muji lan ngluhuraké Gusti Allah sadina muput, mula marga saka nyawang Panjenengané, wong-wong mau lagi diowahi dadi gambar kang padha. Apa kang diarani lair anyar? Iku nyatakaké marang manungsa apa sejatining sipaté dhéwé, yaiku yèn ana ing awaké dhéwé, dhèwèké iku tanpa rega.” Manuscript Releases, volume 20, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Sapa waé sing nampik watu dhasar, bakal dirusak, kaya kang kadadéan tumrap Israèl kuna minangka panggenepané panganggoné pasemon bab kebon anggur déning Gusti Yésus. Wong-wong Yahudi nampik Kristus, lan padha uga nampik Musa, awit manawa padha pracaya marang Musa, mesthiné padha uga pracaya marang Kristus. Padha nampik angger-anggeré Allah, lan mulangaké pepakoné manungsa minangka piwulanging doktrin. Kristus, Musa, lan Angger-angger kabèh iku pralambang dhasar, lan Kristus iku siji-sijiné dhasar kang bisa dilebokaké; nanging Kristus minangka dhasar iku kaanggépaké lumantar akèh pralambang. Musa lan Angger-angger iku loro-loroné minangka gambaran tumrap kasunyatan iki. Kristus iku siji-sijiné dhasar, nanging iki mung ateges manawa dhasar-dhasar liyané ing Sabdané kang profètis iku mung pralambang saka sawatara sipat wataké Panjenengané.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Amarga ora ana wong siji waé kang bisa ndhasaraké dhasar liyané kejaba dhasar kang wus katetepaké, yaiku Gusti Yésus Kristus. 1 Korinta 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Gusti Yesus punika Sang Sabda, lan awit saking makaten pranatan-pranatan ing salebeting Sabda-Nipun makili Panjenenganipun piyambak. Punika sababipun Sister White nyerat bilih Sepuluh Prentah punika salinan saking watak Kristus. Panjenenganipun punika Kang Kawitan lan Kang Pungkasan, lan nalika dipun-gambaraken kanthi cara makaten, punika nedahaken bilih Kristus tansah maringi gambaran pungkasaning satunggal prekawis bebarengan kaliyan wiwitaning prekawis punika. Minangka Sang Sabda, Panjenenganipun ugi punika “Bebener,” lan bebener punika sawijining kerangka kenabian. Panjenenganipun punika Singa saking taler Yehuda nalika Panjenenganipun ngesegeli lan mbikak segel Sabda-Nipun. Panjenenganipun ugi punika watu pojok ingkang dados watu pucak. Watu pojok punika namung minangka gambaran babagan Panjenenganipun minangka dhasar, utawi aksara kapisan saking tembung Ibrani “bebener.” Watu pucak punika pakaryan makutha ing nginggil candhi, lan nalika dipun-selarasaken kaliyan kerangka bebener, watu pucak punika kaping kalih dasa kalih langkung kiyat tinimbang watu pojok. Ingkang nggumunaken wonten ing paningaling para tiyang ingkang sampun ngraosaken bilih Gusti punika sae, inggih punika kadospundi prinsip-prinsip saking kerangka bebener ingkang dipun-selarasaken kaliyan watu pojok lan watu pucak punika nedahaken salah satunggaling kunci kenabian ingkang dipun-paringaken dhateng Pétrus.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Huruf kapisan, alpha, iku siji, nanging huruf pungkasan, omega, iku rong puluh loro. Permata-permatané Miller madhangi kaya srengéngé, nanging nalika wong sing nyapu rereged iku ngrakit permata-permata mau, padhangé dadi sapuluh ping luwih cemerlang. Pangerten manawa pungkasaning sawijining garis kenabian iku padha, nanging luwih kuwasa tinimbang wiwitané garis-garis kenabian, iku “nggumunaké.” Iki minangka sawijining unsur saka watak Kristus; iki salah siji saka kunci-kunci sing diparingaké marang Pétrus kanggo ngiket wong satus patang puluh papat èwu.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“omah kasukman” kagungané Pétrus iku peti ing impèné William Miller lan uga gedhong pasimpenan prasepuluhan lan pisungsungé Maleakhi. Nalika jendhéla-jendhéla swarga kabukak, siji golongan kabuwang metu saka kamar, lan golongan sijiné kabuwang mlebu ing peti mau sarta diparingi busana mori putih, seragam pasamuwané Allah kang menang.

> “Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

> Kanthi khidmat lan ing ngarsaning umum bangsa Yehuda wis ngiket janji marang awake dhewe kanggo nuruti angger-anggering Allah. Nanging nalika pengaruh Ezra lan Nehemia sawatara wektu katundha, akeh wong kang nyingkur saka Sang Yehuwah. Nehemia wus bali menyang Persia. Sajroning anané dhèwèké adoh saka Yerusalem, piala-piala mlebu alon-alon kang ngancam bakal nyasarké bangsa iku. Para panyembah brahala ora mung olèh papan ing kutha, nanging lumantar anané wong-wong mau malah ngregedi wewengkoning Padaleman Suci piyambak. Lumantar palakrami campuran, wis kabangun sesambungan raket antarané Imam Agung Elyasib lan Tobia, wong Amon, satruné Israel kang banget sengit. Minangka akibat saka pasrawungan kang najis iki, Elyasib wis ngidini Tobia manggoni sawijining kamar kang gegandhèngan karo Padaleman Suci, kang sadurungé dienggo minangka papan panyimpenan prasepuluhan lan pisungsungé bangsa.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Amarga saka kekejeman lan panggawé cidra wong Amon lan wong Moab marang Israel, Allah wis ngandika lumantar Musa manawa wong-wong mau kudu kanggo selawas-lawase kapisahaké saka pasamuwaning umaté Panjenengané. Delengen Pangandharing Torèt 23:3–6. Kanthi nantang pangandika iki, imam agung wis mbuwang pisungsung-pisungsung sing disimpen ana ing kamar omahé Allah, supaya ana papan kanggo wakil saka bangsa kang wis katetepaké kena larangan iki. Ora ana panyepèlèhaké marang Allah kang luwih gedhé tinimbang maringi sih-kawelasan sing kaya mangkono marang mungsuhé Allah lan kayektèné Panjenengané.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Bareng bali saka Pèrsia, Néhémia sumurup bab pangrèmèhan suci sing kendel mau lan enggal tumindak kanthi tegas kanggo nundhung wong sing nyelundup iku. ‘Atiku banget susah,’ pangandikané; ‘mula sakehé prabot omahé Tobia dakbuwang metu saka kamar iku. Sawisé kuwi aku banjur mréntahaké, lan kamar-kamar iku padha diresiki; lan ing kono dakbalèkaké manèh piranti-piranti ing padalemané Allah, bebarengan karo pisungsung dhaharan lan menyan.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

> “Padalemané Allah ora mung wis dinajisaké, nanging uga pasamuwan-pasamuwan kurban wis dienggo kanthi ora samesthiné. Prastawa iki ndadèkaké wong-wong padha kendhat ing lomané. Wong-wong mau wis kelangan semangat lan pengabdiané sing murub, sarta padha wegah mbayar prasepuluhané. Papan-papan panyimpen ing padalemané Pangéran ora kacukupan isiné; akèh para penyanyi lan wong-wong liyané sing nyambut gawé ing paladosan padaleman, amarga ora nampa panyengkuyung sing nyukupi, banjur padha ninggal pakaryané Allah kanggo nyambut gawé ing papan liya.

> “Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

> “Néhémia banjur nyambut gawé kanggo mbeneraké panyimpangan-panyimpangan iki. Panjenengané nglumpukaké manèh wong-wong sing wis ninggalaké palayanan ing padalemané Pangéran, ‘lan nempataké wong-wong mau manèh ing panggonané.’ Iki nuwuhaké kapercayan ana ing tengahing rakyat, lan kabèh Yéhuda banjur nggawa ‘prasepuluhan gandum lan anggur anyar lan lenga.’ Wong-wong sing ‘kaanggep setya’ banjur diangkat dadi ‘bendahara ing atasing pamastran-pamastran,’ ‘lan kuwajibané iku kanggo mbagekaké marang para saduluré.’” Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Nalika Nehemia “mbuwang metu Tobia,” dheweke lagi mratandhani sadurungé Kristus ngusir para tukang ijol dhuwit metu saka Padaleman Suci sing padha iku. Dudu mung Padaleman Suci waé, nanging pas kamar ing Padaleman Suci panggonan prasepuluhan disimpen. Nalika Elyakim wong Filadelfia nggantèni Sebna wong Laodikia, Sebna iku bendahara sing kacemplungaké menyang pategalan kang adoh.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

> Mangkene pangandikané Pangéran Allah semesta tumraping bala tentara: Lungaa, maranana bendahara iki, yaiku marang Sebna, kang mréntah ing omah, lan kandhaa: Apa sing kokduwèni ana ing kéné? lan sapa kang kokduwèni ana ing kéné, nganti kowé ngukir kuburan kanggo awakmu ana ing kéné, kaya wong kang ngukir kuburan kanggo awaké dhéwé ana ing panggonan kang dhuwur, lan kang ngukir papan panggonan kanggo awaké dhéwé ana ing watu? Lah, Pangéran bakal mbuwang kowé adoh lumantar pambuwangan kang rosa, lan mesthi bakal nutupi kowé. Panjenengané mesthi bakal nggulingaké lan nguncalké kowé kaya bal menyang tanah kang amba; ana ing kono kowé bakal mati, lan ana ing kono kréta-kréta kamulyanmu bakal dadi kawirangan tumrap kulawargané gustimu. Lan Aku bakal ngusir kowé saka kalungguhanmu, lan saka drajatmu dhèwèké bakal nurunké kowé.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

> Lan bakal kelakon ing dina iku, manawa Ingsun bakal nimbali abdiningSun Eliakim bin Hilkia: lan Ingsun bakal ngagemaké jubahmu marang dhèwèké, lan ngiyataké dhèwèké nganggo sabukmu, sarta Ingsun bakal nyèlèhake pamaréntahanmu ing tangané; lan dhèwèké bakal dadi bapa tumrap para padunung ing Yerusalem, lan tumrap kulawarga Yéhuda. Lan kunci kulawarga Dawud bakal Ingsun tumpangaké ana ing pundhaké; mangka dhèwèké bakal mbukak, lan ora ana sing bakal nutup; lan dhèwèké bakal nutup, lan ora ana sing bakal mbukak.

> And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

> Lan Aku bakal nancepaké dhèwèké kaya paku ana ing panggonan kang kukuh; lan dhèwèké bakal dadi dhampar kamulyan tumrap brayaté bapakné. Lan kabèh kamulyaning brayaté bapakné bakal digantungi marang dhèwèké, turun-tumurun lan sakehing teturunan, kabèh prau cilik, wiwit saka prau kanggo tuwung, nganti tekan kabèh prau kanggo kendi gedhé. Ing dina iku, pangandikané Pangéran sarwa dumadi, paku kang ditancepaké ana ing panggonan kang kukuh iku bakal dicopot, lan ditegor, lan tiba; lan momotan kang ana ing sandhuwuré bakal kapatèn: awit Pangéran piyambak kang wus ngandika mangkono. Yesaya 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

Ing dina nalika Shebna, wong Laodikia kang bodho, dibuwang metu, Eliakim kaparingi pamaréntahan pasamuwan kang menang. Nalika Kristus ngresiki padalemané Gusti saka golongan satus patang puluh papat èwu, saka rerembugan reged sing wis nutupi permata-permata aji, Panjenengané mratelakaké yèn Panjenengané bakal “nutupi” wong-wong sing dilambangaké déning Shebna. Sadurungé jendhéla-jendhéla swarga kabuka, permata-permata iku katutupan rerembugan reged, lan nalika rerembugan reged iku dibuwang metu, rerembugan reged mau banjur katutupan isin. Impèné William Miller lagi nélakaké panyegelan satus patang puluh papat èwu.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Pethi punika minangka gudhanging Malakhi, griya rohaninipun Pétrus, lan kémahipun Élia ingkang Pétrus kersa bangun. Wong ingkang nggadhahi sikat rereged punika nglambangaken panyegelanipun satus patang dasa sekawan ewu nalika Panjenenganipun nyemplungaken permata-permata punika dhateng ing pethi. Malakhi netepaken ujining prakawis ingkang mbuktèkaken bilih umatipun Gusti Allah saèstu sampun wangsul dhateng Panjenenganipun.

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Wong-wong kang padha wedi marang Pangeran banjur padha rembugan siji lan sijiné; lan Pangeran mirengake, sarta miyarsakake iku, lan ana kitab pangéling-éling kang katulis ana ing ngarsané kanggo wong-wong kang padha wedi marang Pangeran, lan kang nggatèkaké asmané. Lan wong-wong iku bakal dadi kagungan-Ku, mangkono pangandikané Pangeraning sarwa dumadi, ing dina nalika Ingsun ngimpun sesotya-Ku; lan Aku bakal ngéman marang wong-wong iku, kaya wong ngéman marang anaké dhéwé kang ngabdi marang dhèwèké. Ing kono kowé bakal bali, lan bisa mbedakaké antarané wong mursid lan wong duraka, antarané wong kang ngabdi marang Gusti Allah lan wong kang ora ngabdi marang Panjenengané. Maleakhi 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

“Mbalik” iku tembung kunci ing pethikan iki, awit Gusti Allah nimbali umaté supaya mbalika marang Panjenengané, nanging Panjenengané uga nantang umat iku supaya nyoba Panjenengané, kanthi mbalèkaké prasepuluhan lan pisungsung, lan uga ana sawijining wektu nalika wong-wong mursid bakal “mbalik,” lan kanthi mangkono, padha bakal “mbédakaké” antarané wong wicaksana lan wong gemblung. Wong-wong kang wedi marang Sang Yehuwah, lan kang nggatèkaké asmané, iku wong-wong kang bakal dadi panji tumrap wong satus patang puluh papat ewu.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Wedi marang Pangéran iku minangka ujian kang kapisan, mula nalika ayat nembelas ngandika, “banjur” wong-wong kang wedi marang Pangéran, iku nuding bali marang narasi kenabian.

> Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

> Pangandikanira sampun atos nglawan Aku, mangkono pangandikané Pangéran. Nanging kowé padha matur, Menapa ingkang sampun kawula aturaken kanthi mekaten kathahipun nglawan Paduka? Kowé padha ngandika, Iku muspra ngabekti marang Gusti Allah; lan paedahipun punapa bilih kita sampun netepi pepakenipun, lan bilih kita sampun lumampah kanthi prihatin ana ing ngarsanipun Pangéraning sarwa tumitah? Lan sapunika kita nyebat wong-wong ingkang gumunggung punika begja; malah wong-wong ingkang nindakaken piawon punika kaluhuraken; malah wong-wong ingkang nyoba Gusti Allah punika ugi kabebasaken. Maleakhi 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Maleakhi ngandika, “lan saiki kita nyebut wong-wong kang gumunggung iku begja.” Para wong mendem saka Efraim diarani “makutha kasombongan,” lan padha bungah nalika padha ngira manawa Musa lan Elia, loro nabi kang nyiksa wong-wong mau, wis mati. Wong-wong mau bungah banget, nganti padha kirim-kiriman pisungsung siji marang sijiné.

> 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 11:8–10.

> Lan layoné wong loro iku bakal gumléthak ana ing dalan kutha gedhé, kang sacara rohani sinebut Sodom lan Mesir, ing panggonan Gusti kita uga kasalib. Lan wong-wong saka para bangsa lan para kaum lan basa-basa lan para bangsa bakal ndeleng layoné wong loro iku sajroning telung dina satengah, lan ora bakal nglilani layoné wong loro iku dilebokaké ing kuburan. Lan wong-wong kang manggon ana ing bumi bakal bungah marga saka iku, lan padha surak-surak, sarta bakal padha kirim peparing siji marang sijiné; amarga nabi loro iki wis nyiksa wong-wong kang manggon ana ing bumi. Wahyu 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Wong-wong kang gumunggung padha bungah wiwit 18 Juli 2020 terus nganti 2023. Ing 18 Juli 2020, piwulang mau “atos” nglawan “Pangéran.” Ing 18 Juli 2020 kita durung nyumurupi sapira nggegirisine tembung kita sing wis kaaturaké nglawan Allah lan Sabdané. Kanthi kuciwa kita mlebu ing mangsa antarané wektu, kaya kang ka-wakili déning pasambaté, “Iku muspra ngabdi marang Allah: lan paédah apa tumrap kita manawa kita wis netepi prenatané, lan manawa kita wis lumaku kanthi susah ing ngarsané Pangéraning sarwa tumitah?” Iki padha sajajar karo pasambaté Yeremia, nalika panjenengané nggambaraké kuciwaningkang kapisan.

> 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? Jeremiah 15:17, 18.

> Aku ora lungguh ana ing pasamuwané para panyenyamah, lan aku uga ora bungah; aku lungguh piyambakan marga saka astanira, awit Paduka sampun ngekaki aku kalawan bebendu. Yagéné laraningsun langgeng tanpa pedhot, lan tatuingsun ora kena waras, kang ora gelem mari? Menapa Paduka temenan badhé dados tumrapingsun kados tiyang goroh, lan kados toya ingkang asat? Yeremia 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Pangandikan kita kuwat ing prakiraan tanggal 18 Juli 2020, lan nalika semana kita durung mangertos sepira aboting pambrontakan kita. Nalika kuciwa iku, wektu pangentèn wis lumaku, dene golongan siji padha sungkawa lan golongan sijiné padha bungah. Ing konteks punika Malakhi ngandika:

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

> Banjur wong-wong kang padha wedi-asih marang Sang Yehuwah padha rembugan siji lan sijiné; lan Sang Yehuwah miyarsakaké, lan mirengaké iku, sarta ana kitab pangéling-eling kang katulis ana ing ngarsané kanggo wong-wong kang wedi-asih marang Sang Yehuwah, lan kang ngéling-éling asmané. Lan wong-wong mau bakal dadi kagunganingSun, pangandikané Yehuwah Gustining sarwa tumitah, ing dina nalika Ingsun nglumpukaké permata-permataKu; lan Ingsun bakal nyayomi wong-wong mau, kaya wong nyayomi anaké dhéwé kang ngabdi marang dhèwèké.

> Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Banjur kowé bakal padha bali, lan mbedakaké antarané wong mursid lan wong duraka, antarané wong kang ngabdi marang Gusti Allah lan wong kang ora ngabdi marang Panjenengané. Maleakhi 3:16–18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

Ing taun 2024, ujian dhasar sing dipralambangaké minangka rasa wedi marang Pangéran wis teka. Rong golongan kawedhar ing sajroning ujian iku, lan golongan sing mbentuk rong kelas mau wis kerep padha rembugan siji lan sijiné ing patemon zoom sing lumaku kanthi ajeg, sajroning telung dina setengah. Pangéran miyarsakaké rembugan-rembugané. Golongan sing wedi marang Pangéran iku ngéling-eling asmane Panjenengané; Palmoni, Singa saka taler Yehuda, Alfa lan Omega, Kayektèn, Sang Sabda, Ahli Basa kang Ajaib, watu pojok lan watu pucak, Sang Cempé, Imam Agung kaswargan, Padaleman Suci, Watu Karang. Wong-wong sing mlebu ing kitab iku bakal dadi permata-permata ing makutha sing nggambaraké panji karajan kamulyan. Nalika Panjenengané ngimpun permata-permata iku, banjur wong-wong mau padha bali, lan mbedakaké antarané wong mursid lan wong duraka. Nalika Panjenengané nglebokaké permata-permata iku menyang ing kothak permata, nalika iku banjur kabédakaké sapa sing bodho lan sapa sing wicaksana.

Malachi records:

Maléakhi nyathet:

> Return unto me, and I will return unto you,

> Balika marang Aku, lan Aku bakal bali marang kowé,

> But ye said, Wherein shall we return?

> Nanging kowé padha matur, “Ing bab apa aku kudu padha bali?”

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Padha gawanen sakehe prasepuluhan menyang ing papan panyimpenan, supaya ana pangan ana ing padalemaningSun, lan Saiki cobalah Aku lumantar prakara iki, mangkono pangandikané Pangeran Yehuwah Gustining Sarwa Tumitah, manawa Aku ora mbukak kanggo kowé cendhéla-cendhéla langit lan maringi berkah marang kowé nganti ora ana papan kang cukup kanggo nampani.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Panggonan panyimpenan iku pethi, lan prasepuluhan iku para prawan wicaksana. Panggonan panyimpenan iku Sabdaning Allah kang diselehaké ing sajroning rerangkèn kayekten kang anyar. Permata-permata kang dilebokaké menyang ing pethi iku yaiku kayekten-kayekten kang magepokan karo pekabaran Tangihe Bengi. Prasepuluhan disimpen ana ing sawijining kamar tartamtu ing Pedalemané Allah, kaya kang katuduhaké ing pamurnèning Nehemia. Pethi lan panggonan panyimpenan, utawa griya rohani Petrus, makili Pedalemané Allah, lan permata-permata iku makili pedaleman-pedaleman manungsa kang kagandhèng karo Kaallahan ana ing papan kang kasamar saka Kang Mahaluhur. Para utusan manungsa ora bisa dipisahaké saka pekabaran Ilahi. Permata-permata iku bebarengan minangka para utusané Allah lan uga minangka pekabaran kang padha wartakaké. Inspirasi kerep nandhakake pekabaran lan utusan minangka sawijining gegandhèngan kang manunggal.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Gusti Allah sampun nimbali pasamuwanipun ing jaman samenika, kados dene Panjenenganipun nimbali Israel kuna, supados ngadeg dados pepadhang ing bumi. Lumantar parang agenging kayekten, yaiku pawartosing malaékat kapisan, kapindho, lan katiga, Panjenenganipun sampun misahaken wong-wong mau saking pasamuwan-pasamuwan lan saking donya, supados nggawa wong-wong mau mlebet ing karaketan suci kaliyan Panjenenganipun piyambak. Panjenenganipun sampun ndadosaken wong-wong mau dados panyimpening angger-anggeripun, lan sampun masrahaken dhateng wong-wong mau kayekten-kayekten agenging wangsit kanggé wekdal punika. Kados dene sabdaning Allah suci ingkang dipasrahaken dhateng Israel kuna, mekaten ugi punika dados kapitadosan suci ingkang kedah dipunwartakaken dhateng donya. Tiga malaékat ing Wahyu 14 nggambaraken umat ingkang nampi pepadhanging pawartosipun Gusti Allah lan lajeng bidhal dados pirantining Panjenenganipun supados ngumandhangaken pepéling punika ing saindhenging dawa lan ambaning bumi. Kristus ngandika dhateng para pandherekipun: ‘Kowé iku pepadhanging donya.’ Dhateng saben jiwa ingkang nampi Gusti Yesus, salib Kalvari ngandika: ‘Lah, pirsanana aji lan reganing jiwa: “Padha lunga menyang sakdonya kabèh, lan wartakna Injil marang sakehing titah.”’ Boten wonten satunggal prekawis kemawon ingkang kenging dipunidini ngalang-alangi pakaryan punika. Punika pakaryan ingkang paling wigati kanggé wekdal punika; jangkauanipun kedah nglimputi tebih kados kalanggengan. Katresnan ingkang dipunwedharaken Gusti Yesus dhateng jiwa-jiwaning manungsa lumantar kurban ingkang Panjenenganipun aturaken kanggé panebusanipun, badhé dados daya panggerak tumrap sedaya pandherekipun.” Testimonies, jilid 5, 455.

We will begin to draw together these concepts in the next article.

Kita bakal wiwit nggabungaké konsep-konsep iki ing artikel sabanjuré.

> “During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

> “Salebeting sèket taun pungkasaning gesang kula, kula sampun gadhah kalodhangan ingkang aji sanget kanggé pikantuk satunggaling pengalaman. Kula sampun gadhah pengalaman wonten ing piwucaling malaékat kapisan, kapindho, lan katelu. Para malaékat punika dipunlambangaken kados déné mabur ing satengahing langit, martosaken dhateng donya satunggaling piweling pangèling-èling, lan gadhah gegayutan langsung kaliyan bangsa ingkang gesang ing dinten-dinten pungkasaning sajarah bumi punika. Boten wonten satunggal kemawon ingkang mireng swaraning para malaékat punika, awit para malaékat punika dados pralambang kanggé nggambaraken umatipun Allah ingkang sami nyambut damel kanthi karukunan kaliyan jagad semesta swarga. Para priya lan para wanita, ingkang sampun kapadhangaken déning Rohipun Allah lan kasucekaken lumantar kayekten, martosaken tiga piwucal punika miturut tatananipun.”

> “I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

> “Aku wis nindakaké sawijining pérangan ing pakaryan kang khidmat iki. Meh kabèh pangalaman Kristenku raket sesambungan lan kaanyam karo iku. Saiki isih ana wong-wong kang urip sing duwé pangalaman padha karo pengalamanku dhéwé. Wong-wong mau wis ngakoni kayektèn kang lagi kababar kanggo jaman iki; wong-wong mau wis lumaku sajajar karo Panuntun Agung, Panglima balané Pangéran.

> “In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

> “Ing pawartosing pesen-pesen mau, saben rincèning ramalan wis kaleksanan. Wong-wong kang kaparingan kaurmatan kanggo mèlu nindakaké pérangan sajroning martakaké pesen-pesen iki wis olèh sawijining pangalaman kang tumrap wong-wong mau aji banget; lan saiki, nalika kita ana ing satengahing bebaya ing dina-dina wekasan iki, nalika swara-swara bakal kaprungu ana ing saben sisih, matur, ‘Iki Kristus,’ ‘Iki kayektèn’; nalika bebaning akèh wong iku kanggo ngoyagaké dhasaring pracaya kita kang wis nuntun kita metu saka greja-greja lan saka donya supaya ngadeg minangka umat kang mligi ing donya, kaya Yohanes paseksèn kita bakal dipratélakaké:”

> “‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

> “‘Ingkang sampun wonten wiwit wiwitan, ingkang sampun kawula rungu, ingkang sampun kawula tingali kalihan mripat kawula piyambak, ingkang sampun kawula waspadosi, sarta ingkang sampun kaasta déning tangan kawula, bab Sabda kauripan; … punika ingkang sampun kawula tingali lan kawula rungu, kawula wartakaken dhateng panjenengan, supados panjenengan ugi gadhah pasamuwan kaliyan kawula.’”

> “I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

> “Aku neksèni bab-bab kang wus dakdeleng, bab-bab kang wus dakrungu, bab-bab kang wus dicekel déning tangan-tanganku babagan Sabda kauripan. Lan paseksèn iki dakmangertèni manawa asalé saka Sang Rama lan Sang Putra. Kita wus weruh lan uga neksèni manawa kuwasa Sang Roh Suci wus ngancani panyajèning kayektèn, mènèhi pepéling lumantar pena lan swara, sarta maringaké pawartos-pawartos iku miturut urutané. Nampik pakaryan iki padha karo nampik Sang Roh Suci, lan bakal nempataké kita ana ing golongan wong-wong kang wus ninggal iman, merlokaké manungsa waé marang roh-roh panggodha.

> “The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

> “Mungsuh bakal ngupaya nglakokaké samubarang kanthi pepak supaya nyabut kapitadosan para pracaya marang pilar-pilar iman kita ing pawartos-pawartos jaman biyèn, kang wus nempataké kita ing landhesan sing luhur saka kayektèn langgeng, lan kang wus netepaké sarta maringi watak marang pakaryan iki. Pangéran Allahé Israèl wus nuntun umaté metu, mbabaraké marang wong-wong mau kayektèn kang asalé saka swarga. Swarane wus kapireng, lan isih kapireng, ngandika: Lumakua maju saka kasekten marang kasekten, saka sih-rahmat marang sih-rahmat, saka kamulyan marang kamulyan. Pakaryan iki saya dadi rosa lan saya amba, awit Pangéran Allahé Israèl iku pangreksané umaté.”

> “Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

> “Wong-wong kang nyekel kayekten iku mung sacara téoretis, kaya-kaya mung nganggo pucuk drijiné, kang durung nggawa asas-asasé menyang papan suci ing batin jiwa, nanging malah njaga kayekten kang urip iku ana ing plataran njaba, ora bakal weruh apa-apa kang suci ana ing sajarah biyèné umat iki, kang wis ndadèkaké wong-wong mau dadi kaya saiki, lan kang wis netepaké wong-wong mau dadi para buruh misi ing donya kang temen, mantep, lan duwe tekad.”

> “The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

> “Bebener kanggo jaman iki iku mulya regane, nanging wong-wong kang atiné durung diremuk dening tumungkul ing ngarsané Watu Karang, yaiku Kristus Yésus, ora bakal weruh lan mangerténi apa kang dadi bebener. Wong-wong mau bakal nampani apa kang nyenengaké gagasan-gagasané dhéwé, lan bakal wiwit damel dhasar liya kajaba dhasar kang wis katetepaké. Wong-wong mau bakal nglulu kesombongan lan pangajèné dhéwé, kanthi ngira yèn wong-wong mau saged nyirnakaké pilar-pilar iman kita, lan nggantèkaké karo pilar-pilar kang wis padha digagas déning dhéwé.”

> “This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

> “Bab punika badhé tetep lumampah mekaten salaminipun wekdal taksih wonten. Sinten kemawon ingkang sampun dados murid Kitab Suci kanthi raket badhé mirsani lan mangertosi kalenggahan ingkang khidmat saking para tiyang ingkang gesang wonten ing pemandhangan-pemandhangan pungkasan saking sajarah bumi punika. Para punika badhé ngrasakaken ketidakcekapan lan kalemahanipun piyambak, lan badhé ndadosaken prekawis ingkang kapisan piyambak, supados gadhah boten namung wujud kasalehan, nanging sesambetan ingkang gesang kaliyan Gusti Allah. Para punika boten badhé kendel ngaso dumugi Kristus kawangun wonten ing salebeting dhirinipun, pangajeng-ajenging kamulyan. Aku badhé pejah; gumunggung badhé kasirnakaken saking nyawa, lan para punika badhé gadhah andhap-asor lan kalembutanipun Kristus.” Notebook Leaflets, 60, 61.

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