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

Kitab Yoèl lan Pasamuwan Advent Dina Kaping Pitu Laodikia - Nomor Rong Puluh Loro

Number Twenty-Two

Nomer Rong Puluh Loro

Author

Jeff Pippenger

Published

January 2, 2026

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We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.

Kita sampun nglangkungi separo saking sekawan rujukan tumrap Israel kuna, dados generasi “ula beludhak” ing artikel sadèrèngipun. Ing kitab Matius, Yohanes lan Gusti Yesus sami maringi tetenger dhateng tiyang Farisi lan Saduki dados generasi ula beludhak. Yohanes nggambaraken wiwitaning satunggaling prosès pengujian ingkang katandhani nalika piyambakipun mulang bilih Gusti Yesus, ingkang badhé ndhèrèk piyambakipun, badhé sakathahing ngresiki lantaènipun. Gusti Yesus nambahi prosès pengujianipun Yohanes kanthi nyakup prosès pangadilan, nalika Panjenenganipun nyebut ratuning Syeba lan Ninewe. Pangadilan kalampahan ing generasi kaping sekawan, lan satunggaling golongan ing salebeting pangadilan punika kawejahan minangka ula, awit bapakipun inggih punika Iblis. Gusti Yesus ugi nambahi prakawis bab generasi kaping sekawan ingkang ngupados pratandha, nalika pratandha punika cetha wonten ing sangajenging mripat.

In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.

Ing Matius rong puluh telu, “bilai-bilai” tumrap para Farisi lan Saduki dipratelakaké, lan proses panggodhènan lan paukuman maneh digandhèngaké karo turun pungkasan. Bab rong puluh loro nyawisaké latar kanggo bilai-bilai ing bab rong puluh telu.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Nalika para Farisi padha nglumpuk bebarengan, Gusti Yesus banjur ndangu marang wong-wong mau, pangandikane: Menapa panemumu bab Sang Kristus? Panjenengané punika putraning sinten?

> They say unto him, The Son of David.

> Padha matur marang Panjenengané, Putraning Dawud.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Panjenengané ngandika marang wong-wong mau, “Yèn mangkono, kepriyé Dawud sajroning Roh nyebut Panjenengané Gusti, kanthi ngandika, ‘Pangéran ngandika marang Gustiku, Lungguha ana ing sisih tengen-Ku, nganti mungsuh-mungsuhmu Dakdadèkaké ancik-ancik sikilmu’? Yèn Dawud nyebut Panjenengané Gusti, kepriyé bisa dadi putrané?”

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Lan ora ana wong siji waé kang bisa mangsuli Panjenengané tembung siji, lan wiwit dina iku ora ana wong siji waé kang wani takon marang Panjenengané manèh. Matius 22:41–46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

Nalika lawang wis katutup tumrap samubarang sesambungan maneh, banjur Gusti Yesus ngaturaké wolung bilai ing pasal candhaké. Ing ayat telulas, bilai iku tumrap wong-wong sing nutup lawang-lawang menyang Kratoning Swarga. Saka lawang-lawang Swarga iku udan pungkasan diwutahaké. Wolung bilai iku ngenani wong-wong sing ngakoni mbukak lawang kang ora ana wong siji waé bisa mbukak, lan nutup lawang kang ora ana wong siji waé bisa nutup. Ing sajroning wahyu, Sister White diparingi pituduh bab wong-wong sing ora ngetutaké Kristus mlebu ing Papan Mahasuci, nanging ngirim pandongan-pandongané menyang papan suci kang kosong, ing ngendi Iblis, kanthi pura-pura dadi Kristus, nuntun wong-wong mau supaya pracaya yèn samubarang kabèh becik waé. Wong-wong mau wis mbukak manèh papan suci, lan nutup Papan Mahasuci.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Akeh wong ndeleng kanthi rasa giris marang tumindake wong-wong Yahudi sajrone nampik lan nyalib Kristus; lan nalika padha maca sajarah panyiksa nistha marang Panjenengane, padha ngira yen dheweke padha tresna marang Panjenengane, lan mesthi ora bakal nyélaki Panjenengane kaya kang ditindakake déning Pétrus, utawa nyalib Panjenengane kaya kang ditindakake déning wong-wong Yahudi. Nanging Gusti Allah, kang maos ati sakèhé wong, wus ndhawahaké katresnan marang Gusti Yésus kang padha diakoni dirasakaké iku menyang sawijining pangrungu. Kabèh swarga mirsani kanthi kapentingan kang paling jero tumrap panampané pawarta malaékat kang kapisan. Nanging akèh wong kang ngakoni tresna marang Gusti Yésus, lan kang netesaké luh nalika maca carita bab salib, malah ngguyu-olok kabar kabungahan bab rawuhipun. Tinimbang nampani pawarta iku kanthi kabungahan, padha mratélakaké yèn iku mung sawijining pangapusan. Padha sengit marang wong-wong kang remen marang katonipun Panjenengane lan ngusir wong-wong mau saka gréja-gréja. Wong-wong kang nampik pawarta kang kapisan ora bisa oleh paédah saka pawarta kang kapindho; mangkono uga padha ora oleh paédah saka sesambaté wengi separo, kang kuduné nyawisaké wong-wong mau supaya kanthi pracaya bisa lumebu bebarengan karo Gusti Yésus menyang papan kang Mahasuci ana ing papan suci swarga. Lan déné wus nampik loro pawarta kang dhisik mau, pangretèné dadi peteng banget nganti ora bisa ndeleng pepadhang ana ing pawarta malaékat kang katelu, kang nuduhaké dalan mlebu menyang papan kang Mahasuci. Aku weruh yèn kaya wong-wong Yahudi wis nyalib Gusti Yésus, mangkono uga gréja-gréja nominal wus nyalib pawarta-pawarta iki, mulané padha ora duwé kawruh bab dalan menyang papan kang Mahasuci, lan padha ora bisa oleh paédah saka pangantarané Gusti Yésus ana ing kana. Kaya wong-wong Yahudi, kang nyaosaké kurban-kurbané kang tanpa guna, padha uga ngaturaké pandongan-pandongané kang tanpa guna menyang ruangan kang wus ditinggal Gusti Yésus; lan Iblis, kang rena amarga pangapusan iku, njupuk sipat religius lan nuntun pikirané para kang ngakoni dadi wong Kristen iki marang awaké dhéwé, makarya kanthi kasektèné, pratandha-pratandhané, lan kaélokan-kaélokan gorohé, supaya padha saya kenceng kaiket ana ing jiretè.” Early Writings, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Ayat patbelas punika satunggaling bilai awit ngremuk griyanipun para randha lan ndedonga dawa-dawa. Bilai ing ayat gangsal welas punika tumrap wong-wong ingkang ndadosaken para petobatipun dados kaping kalih langkung dados anak-anak neraka tinimbang piyambakipun. Ayat nembelas dumugi kalih likur kalih ngandharaken bilih para durjana sami supaos mawi Padaleman Suci.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Iki dudu tembungé Sister White, nanging tembungé Pangéran, lan utusané Panjenengané wis maringaké mau marang aku supaya dakparingaké marang kowé. Gusti Allah nyeluk kowé supaya aja manèh nyambut-gawé nglawan karsané Panjenengané. Kathah piwulang kaparingaké ngenani wong-wong kang ngakuné dadi wong Kristen, nanging padha ngetokaké sipat-sipaté Iblis, kanthi roh, tembung, lan tumindak ngalang-alangi majuné kayektèn, lan mesthi ngetutaké dalan kang Iblis tuntun tumrap wong-wong mau. Amarga atosing atiné, padha nyekel panguwasa kang babar pisan dudu kagungané wong-wong mau, lan kang ora prayoga dienggo déning wong-wong mau. Pangandikané Sang Guru Agung, ‘Aku bakal mbalikké, mbalikké, mbalikké.’ Wong-wong ing Battle Creek padha ngucap, ‘Pedalemané Pangéran, pedalemané Pangéran iku aku kabèh,’ nanging padha migunakaké geni lumrah. Atiné wong-wong mau ora dilunakké lan ora ditundhukké déning sih-rahmaté Gusti Allah.” Manuscript Releases, volume 13, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

Ing ayat telulikur lan patlikur, bilai iku tumrap nglirwakake kaadilan, sih-rahmat, lan kasetyan. Ayat selikur lan nemlikur ngrembug bab sandiwara ngresiki pérangan njaba saka tuwung, nanging dudu pérangan njeroné.

> “‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.

> “‘Kita nduwèni bandha iki,’ pangandikané rasul iku banjur nerusaké, ‘ing sajroning wadhah-wadhah lemah, supaya kaluhuraning kakuwatan iku dadi kagungané Gusti Allah, lan dudu saka kita.’ Gusti Allah bisa waé ngumumaké kayektèn-É lumantar para malaékat kang tanpa dosa, nanging iku dudu rancangan-É. Panjenengané milih manungsa, wong-wong kang kaubengi déning kakirangan, dadi piranti ing kalaksanane rancangan-rancangan-É. Bandha kang tanpa pepadhan regané iku disèlèhaké ing wadhah-wadhah lemah. Lumantar manungsa berkah-berkah-É bakal katularaké marang jagad. Lumantar wong-wong mau kamulyan-É bakal sumunar metu menyang pepetenging dosa.” Kisah Para Rasul, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

Banjur ayat kaping rong puluh pitu lan rong puluh wolu ngenali wong-wong duraka minangka kuburan sing diplamir putih, nyambung karo Shebna ing Yesaya bab rong puluh loro, ing kono Shebna ngluhurake awake ana ing kuburan éndah sing lagi digawé déningé, nanging ora bakal tau mlebu ing kono, awit Gusti Allah bakal mbuwang dhèwèké metu saka cangkemé menyang pategalan sing adoh. Pategalan sing adoh iku dipralambangaké déning kuburané nabi goroh saka Bethel sing nuntun nabi sing ora manut supaya kakubur ing kuburan sing padha. Banjur bilai kaping wolu ngandika:

> Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.

> Cilakaning kowé, para ahli Torèt lan wong Farisi, para wong lamis! awit kowé padha mbangun kuburané para nabi lan ngias pasareyané para wong mursid, sarta padha kandha, Menawa aku padha urip ing jamané para leluhurku, aku mesthi ora bakal mèlu karo wong-wong mau ing getihé para nabi. Mulané kowé padha dadi seksiné awakmu dhéwé, yèn kowé iku anak-turuné wong-wong sing matèni para nabi. Mulané genepana ukurané para leluhurmu.

> Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

> He para ula, he turuning ula welang, kapriye anggonmu bisa uwal saka paukuman neraka?

> Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

> Mulané, lah Aku ngutus para nabi, para wong wicaksana, lan para ahli Toret marang kowé; lan sawatara saka wong-wong mau bakal kokpatèni lan koksalib; lan sawatara manèh bakal kokpenthungi ana ing papan-papan pangibadahmu, lan kokaniaya saka kutha menyang kutha: supaya tumiba marang kowé sakèhé getih wong mursid sing wis katumpahaké ana ing bumi, wiwit saka getih Habel wong mursid nganti tekan getih Zakharia putrané Barakhia, kang kokpatèni ana ing antarané Padaleman Suci lan mesbèh.

> Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

> Satemené Ingsun pitutur marang kowé, kabèh prakara iki bakal tumiba marang turun-temurun iki. Matius 23:29–36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

Ula-ulane, yaiku turunane weling, lagi katempuh paukuman ing perangan iki. Ing perangan iki paukuman iku ora adhedhasar paseksene ratu Sheba lan Ninevah, nanging déning getihe Abel nganti Zakharia. Turunan kaping papat, yaiku wong-wong weling, diadili déning loro seksi saka sajarah njaba Israel kuna lan loro seksi saka sajarah njero Israel kuna. Lukas pasal telu iku rujukan pungkasan saka patang rujukan marang para weling saka turunan kaping papat lan pungkasan, lan iku mung sawijining paralel karo Matius pasal telu. Ana patang rujukan kang ngenali manawa sajrone paukuman pungkasan marang brayat Allah, sajrone turunan kaping papat, siji golongan bakal mratelakaké wataké minangka para putra lan putri Iblis, lan golongan sijiné minangka para putra lan putri Allah. Prosès panggodhane kang miwiti pamisahan iku diwiwiti nalika utusan kang nyawisaké dalan tumrap Sang Utusan Prajanjian ngluhuraké swarané ana ing ara-ara samun.

In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.

Ing tenunan suci Kitab Suci, jeneng-jeneng iku dudu mung sesebutan, nanging pameca kang kabisikake—kidung kapindho kang katembangake ana ing sangisoring lumakune sajarah, kang nglairake kawedharaning manahing panebusan. Nalika tegesing para turunane wiwit Adam tekan Nuh disusun dadi sawijining pratelan, iku ngasilake sawijining pawarta kang cocog karo sajarah kang diwakili déning silsilah mau. Adam ateges “manungsa,” lan Set ateges “ditetepake.” Enos ateges “fana” (tundhuk marang pati), lan Kenan ateges “kasangsaran.” Lumantar “pangalembana/berkahing Allah” (Mahalalel), Swarga bakal “tumurun” (Yared). Swarga tumurun minangka “sang kang kasucekake utawa diurapi” (Henokh), kang martakake pawarta paukuman lumantar putrane Metusalah (“nalika dheweke mati, iku bakal dikirim”). Patine bakal dadi pucaking sawijining pambanjuran Roh Suci kang “kuwat,” kang diwakili déning Lamekh (ambegan) kang gabung karo Metusalah kaya Pambengoking Tengah Wengi gabung karo malaékat kapindho. Metusalah iku malaékat kapindho lan Lamekh iku Pambengoking Tengah Wengi kang ngancik pucak ing banjire Nuh.

Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”

Menawa dipunringkes malih, nama-nama punika mratélakakên: “Manungsa katetepakên dados fana, kaiket ing kasusahan lan pejah, minangka akibat saking Adam ingkang kapisan; nanging lumantar berkahing Allah, Kristus masrahakên Sariranipun piyambak kanggé tumedhak, nglairakên pangadilan lumantar pejahipun wontên ing kayu salib, ingkang lajeng katut déning kucuran ingkang kuwasa saking Roh Suci.”

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Sepuluh asmà punika ngringkes pawartos Injil sarta nglacak sajarahing bumi wiwit tumitah dumugi udan pungkasan, ingkang pungkasanipun nuju dhateng Rawuhipun kaping Kalih. Simbolisme punika, ingkang kasimpen wonten ing asmà-asmà punika, manggih padananipun wonten ing Kitab Wahyu. Kitab Purwaning Dumadi nyawisaken silsilah alfa, dene 144.000 ing Wahyu 7 nampilaken kasampurnaning omega wonten ing pasamuwan sisihan ingkang kapatrapi segel.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

Yéhuda tegesé “pamuji,” Ruben tegesé “lah, ana putra,” Gad tegesé “beja apik/pasukan,” Asyer tegesé “bungah/rahayu,” lan Naftali tegesé “padudon.” Manasye tegesé “ndadèkaké lali,” Simeon tegesé “pangrungu,” Lewi tegesé “kagandhèng/kapangiket,” Isakhar tegesé “ganjaran,” Zebulon tegesé “pakurmatan/panggonan,” Yusuf tegesé “tambahing akèh,” lan Benyamin tegesé “putra sisih tengen.”

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Wong-wong kang ngetutaké Singa saka taler Yehuda iku para putrané Allah, kang kaparingi kabegjan becik nalika padha lumebu ing sawijining proses panggodhogan lumantar gumul karo Allah kaya Yakub biyèn. Lumantar perjuwangan iki, dosa-dosané padha dilalèkaké ana ing proses kasucèné urip kang kaasilaké déning pangrungu marang Sabdané Allah, kang sabanjuré nggandhèngaké wong-wong mau marang Kristus ana ing sesambetan prajanjian. Ganjarané yaiku manggon kanthi kaurmatan bebarengan karo Kristus ing dhampar Panjenengané, lenggah ana ing panggonan-panggonan kaswargan nalika Allah migunakaké wong-wong mau kanggo nambahi Kratoné—nimbali wong akèh banget metu saka Babil dadi para putra ing tengené Panjenengané.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

Anak-anaké Lèa sing cacahé nem kuwi yaiku Ruben, Yéhuda, Siméon, Lèwi, Isakar, lan Zebulon. Abdiningé, Zilpa, kang arané ateges “tetesan sing arum,” nduwèni anak lanang loro, yaiku Gad lan Asyer. Anak lanang loro saka Rakhel yaiku Yusuf lan Benyamin. Bilha, abdining Rakhel, ateges “isin utawa wedi,” lan anak-anaké yaiku Dan lan Naftali. Kanthi cara profètis, silsilah ing kéné nyedhiyakaké sawetara garis kanggo dipertimbangkaké. Beda karo alpha lan sepuluh turun-temurun ing Purwaning Dumadi pasal lima, omega nduwèni rolas turun-tumurun, kanthi variabel profètisé dhéwé sing mligi. Ing antarané wong satus patang puluh papat ewu, Dan ora kasebut, lan Manasyé nggantèni Éfraim, saduluré.

Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.

Genealogi alfa ing Kitab Purwaning Dumadi selaras karo genealogi omega ing Kitab Wahyu, amarga Purwaning Dumadi nedahake pakaryan ilahi Sang Kristus ing karahayon, lan Wahyu nedahake para wong kang, ana ing kasampurnaning omega saka ramalan alfa mau, kanthi sampurna netepi janji lan ramalan iku piyambak kang wus kapratelakake ana ing ramalan alfa.

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

Panganggoné loro garis iki asring ditindakaké déning para teolog, nanging ora tau nganggo sudut pandang metodologi garis demi garis. Loro silsilah ing Purwaning Dumadi lan Wahyu maringaké loro seksi yèn Allah ngandika ing tataran sekunder. Sawijining basa iku paseksi sing katulis kaya dene kacathet, lan sawijining garis sekunder ing sajroning paseksi mau katetepaké ing tataran simbolis. Para teolog lumrahé ora nerusaké luwih adoh tinimbang pengamatan lumahing bab pesen sing kaandharaké lumantar tegesé jeneng-jeneng ing Purwaning Dumadi lan Wahyu. Wong-wong mau nganggep apa sing didelengé minangka sawijining kabaruan sing luwih akèh nyritakaké kawicaksanan manungsa duwéné dhéwé, kaya kabuktèn saka kaprigelané sing kebak rasa suci dhéwé kanggo ndeleng metafora ing sajroning tegesé jeneng-jeneng mau. Wong-wong mau ora tau ndeleng pesen sing kaandharaké ing rolas putrané Ismael. Wong-wong mau ora ndeleng kanthi bener silsilah-silsilah Gusti Yesus ing Matius lan Lukas. Wong-wong mau ora ndeleng silsilah para ratu pungkasan pitu ing Yehuda, lan para ratu pungkasan pitu ing Israèl, para ratu kapisan pitu ing Yehuda utawa para ratu kapisan pitu ing Israèl.

When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.

Nalika aku ngandika manawa wong-wong iku ora weruh, maksudku yaiku menawa panjenengan takon marang Google apa ana piwulang ngenani silsilah-silsilah iki, wangsulane iku “ya,” tumrap Adam nganti Nuh ing Purwaning Dumadi, lan “ya” tumrap satus patang puluh papat ewu iku. Nanging, apa dheweke nerapake sepuluh turunan Abram ing Purwaning Dumadi bab sewelas kanthi cara kaya mangkono? Ora. Apa dheweke nerapake silsilah Kain lan silsilah Set? Ya, nanging adoh banget saka teges kang satemene, nganti kaya-kaya dheweke lagi ngrembug prakara liya. Mesthi wae dheweke ngrembug silsilah-silsilah Sang Kristus ing Matius lan Lukas, nanging maneh, dheweke luput saka sasaran kanthi adoh banget. Yagene iku wigati, panjenengan takon? Amarga aku duwe ancas maringi sawijining ringkesan babagan garis-garis silsilah profetik iki, lan aku kepengin cetha wiwit wiwitan manawa aku lagi ngupaya ngenali makna wigatine generasi kaping papat minangka sawijining pralambang pamedhar wangsit Kitab Suci. Ringkesan babagan silsilah-silsilah iki bakal mbiyantu ing bab iku, nanging bakal dadi kalalèn tumrap sapa wae, manawa dheweke ngira yèn ringkesan prasaja bab prakara-prakara iki kang bakal katutur sabanjure iku wus dadi kabèh kang perlu dimangertèni ngenani garis-garis silsilah iki.

After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.

Sawisé silsilah Adam nganti Nuh, kita nemokake rong garis silsilah ana ing pasal papat lan pasal lima kitab Purwaning Dumadi. Rong garis iku diwakili déning turunane Kain lan turunane Set. Beda karo silsilah Adam nganti Nuh kang makili sapuluh turunan, garis Set lan Kain loro-loroné padha nuduhake wolung turunan. Awit saka iku, kalorone kudu dianggep minangka rong wektu kang saben-saben dumadi saka papat. Set lan Kain iku pralambang-pralambang prajanjian, lan Kain makili wong-wong kang ana ing Yesaya wolulikur lan rolikur padha damel prajanjian pati, yaiku prajanjian kang bakal dibatalaké nalika paukuman kang nglimputi teka kaya banjir. Wong-wong iku yaiku wong-wong kang mbangun omahé ana ing sandhuwuré wedhi. Wong-wong kang mbangun ana ing sadhuwuré Watu Karang padha damel prajanjian urip, kaya kang diwakili ana ing 1 Petrus, pasal loro, minangka wong-wong kang wus ngrasakaké yèn Gusti iku becik, lan dadi “turunan kang kapilih.” Wong “akeh” padha mbangun ana ing sandhuwuré wedhi, nanging mung “sethithik” kang kapilih.

Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.

Silsilah Kain iku sawijining nada pambrontakan ing simfoni jeneng-jeneng, awit jeneng-jeneng iku makili kamulyaning manungsa kang muspra, kang nuntun marang pambulangan tanpa ancas, sawisé katempuh paukuman saka swarga. Kanthi nglirwakaké pepeling mau, turunane Kain ngakoni sawijining kaallahan palsu, kang kasamun ing daya pambales manungsa, kang dilambangaké déning seni-senining manungsa, kang mbangun sawijining kabudayan wesi; endah, nanging kasar lan kebak panganiaya, sarta tanpa pangajab. Pratelan pungkasan iku minangka ringkesan saka pesen ing wolung turunan Kain kang dijupuk saka jeneng-jeneng mau.

Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.

Turunane Seth mangsuli turunané Kain kanthi sih-rahmat. Ing kalemahaning manungsa sing wus katetepaké tumrap umat manungsa, wong-wong kang nyebut marang Allah bakal kaowahi kasusahané dadi pamuji nalika swarga tumurun. Kanthi setya lumampah ing dalan kang munggah marang kamulyan, sajroning mangsa pancoban, nganti tekaning panguwuh “pangajeng-ajeng,” iku ndhatengaké katentreman, lumantar banyu-banyu kaslametan. Pratelan pungkasan iku minangka ringkesan pesen ing wolung turunan Seth kang dijupuk saka jeneng-jenengé.

The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.

Alesan ngapa wolung turun-temurun iku dipérang dadi rong golongan, saben golongan dumadi saka patang turun-temurun, kaestablis ing langkah kapisaning prajanjian, nalika wangsit bab pangawulan ing Mesir ditemtokaké dadi 400 taun lan uga manawa 400 taun mau bakal rampung ing turun-temurun kaping papat. Nalika paseksèné Paulus digandhèngaké menyang wangsit prajanjian alfa, iku ngasilaké rong mangsa, saben-saben suwéné 215 taun, kang masing-masing katata saka patang turun-temurun. Wolung turun-temurun ing sajroning 430 taun iku nggambaraké rong mangsa sing sabené 215 taun. Mangsa kapisan diwakili déning Firaun becik sing wanuh marang Yusuf. 215 taun sawisé iku, ana Firaun anyar sing ora wanuh marang Yusuf. Banjur golongan patang turun-temurun sabanjuré wiwit.

Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.

Wolu turun-tumurun sing kabagi padha rata dadi rong periode, kanthi cetha ditandhani minangka sawijining periode piyambak kang dumadi saka patang turun-tumurun, ndhukung panganggone wolung turun-tumurun Kain lan Set kanthi cara kang padha. Nalika panganggone iku ditindakake, wolung turun-tumurune Set katata jejeg karo wolung turun-tumurune Kain. Kain nggambarake wong akèh kang nampa tandha kewan galak, lan Set nggambarake wong sathithik kang nampa segelane Allah. Kain iku pratandha kamanungsan, lan Set iku pratandha kamanungsan kang kagandheng karo Kaallahan ing wewengkon prasetyaning Nuh, dene garis turune Yusuf lan Musa ana ing wewengkon prasetyaning Abram.

Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

Banjur ing pasal kaping sewelas, silsilah umat pilihan diwakili déning sepuluh jeneng saka Sem nganti Abram. Pasal kaping sewelas iku crita menara Babel, nanging uga silsilah umat pilihan, kaya kang diwakili déning Abraham. Pasal kaping sewelas ngenalaké sawijining umat pilihan kang bakal lumebu ing sajroning prajanjian rangkep telu karo Gusti Allah. Tahap katelu lan pungkasan yaiku kurban Ishak ing pasal kaping rong puluh loro. Pasal “sewelas” iku wiwitan alfa lan pasal “rong puluh loro” iku pungkasan omega. Iman kang diperlokaké kanggo ngrungokaké swaraning Gusti Allah ing makna jeneng-jeneng, ora béda karo iman kang diperlokaké kanggo ngrungokaké swarané ana ing panomeran Sabdané. Sawijining panrapan saka silsilah kang ora digatekaké déning para teolog, yaiku silsilah Ismael, lambang Islam.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Lan iki jenengé para putrané Ismael, manut jenengé, miturut turun-temurune: anak pambarepé Ismael, yaiku Nebayot; lan Kédar, lan Adbéel, lan Mibsam, lan Misma, lan Duma, lan Massa, Hadar, lan Téma, Yetur, Nafis, lan Kedémah: Iki para putrané Ismael, lan iki jenengé, miturut kutha-kuthané, lan miturut benteng-bentengé; rolas pangéran miturut bangsa-bangsané. Purwaning Dumadi 25:13–16.

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

Nalika tegesing rolas jeneng iki dirangkep dadi sawijining pratelan, wacané mangkéné: “Miturut pralambang kenabian, turunane Ismael iku bangsa kang subur lan kulité peteng, kang misuwur minangka para prajurit, nanging kanthi sajarah lan kenabian padha kasusahaké ing tanggal 11 Agustus 1840 lan sawisé iku ing tanggal 11 September 2001. Ing sajarah Alkitab, padha sinebut anak-anaké wetan. Asal-usulé saka Arabia, papan tuwuhé rempah-rempah wangi kang dienggo ing tata ibadah pasucèn Ibrani. Tembung “assassins” asalé saka sajarah Islam lan nggambaraké pati kang ditindakake ing kasepen. Ing jaman Perang Salib, Islam ngurung, ngubengi, lan ngepung Éropah Katulik, nanging pamèngkuhané sabanjuré nandhani rawuhipun penyegeran wiwit 1840 nganti 1844, uga saka 9/11 nganti tumeka ing krisis hukum Minggu. Tegesing rolas jeneng putra-putrané Ismael kabèh kaawakili ing pratelan sadurungé lumantar aksara kandel.”

The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.

Rolas asmane garis turune Ismael makili angka telulas, manawa Ismael klebu ing dhaptar iku. Telulas iku angka simbolis tumrap “pambrontakan,” kang pancen dadi tumindake Hagar, kang njalari Abraham ngidini Hagar lan Ismael dibuwang metu. Paulus migunakaké kedadeyan iku kanggo nggambarake pambuwangan Israèl kuna minangka umat prasetyaning Allah, ing wektu kang padha nalika Panjenengané lagi netepake sawijining prajanjian karo pangantèn putri-Né kang Kristen.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.

> Amarga wis katulisan, manawa Abraham kagungan putra loro, siji saka abdi wadon, sijiné saka wong wadon mardika. Nanging kang lair saka abdi wadon iku lair manut daging; déné kang saka wong wadon mardika iku lumantar prasetya. Iku kabèh minangka pasemon alegoris: awit iki iku prajanjian loro; kang siji saka gunung Sinai, kang nglairaké marang pangawulan, yaiku Agar. Sabab Agar iki iku gunung Sinai ing tanah Arab, lan cocog karo Yerusalem kang saiki ana, awit dhèwèké ana ing pangawulan bebarengan karo anak-anaké. Nanging Yerusalem kang ana ing dhuwur iku mardika, lan iku ibuné kita kabèh. Amarga wis katulisan, Bungaha, hé wong gabug kang ora nglairaké; sumeblaka lan sesambata, hé kowé kang ora ngalami lara nglairaké: awit wong kang katilar iku duwé anak luwih akèh tinimbang wong kang duwé bojo. Saiki kita, para sadulur, kaya dene Iskak, iku anak-anaking prasetya. Nanging kaya nalika semana, wong kang lair manut daging nganiaya kang lair manut Roh, mangkono uga saiki. Éwadéné apa pangandikané Kitab Suci? Usirna abdi wadon iku lan anaké: amarga anaké abdi wadon ora bakal dadi ahli waris bebarengan karo anaké wong wadon mardika. Mulané, para sadulur, kita iki dudu anak-anaké abdi wadon, nanging anak-anaké wong wadon mardika. Galatia 4:22–31.

Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.

Ismail iku pralambang Islam, lan Hagar, ibuné Ismail, iku pralambang pasamuwaning prejanjianing pati. Iskak iku pralambang Kristen, lan Sara iku pralambang pasamuwaning prejanjianing urip. Awit saka iku, Ismail nduwèni rolas anak lanang, awit rolas iku pralambang umat prejanjiané Allah, lan Islam iku tiron palsu saka umat prejanjiané Allah.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

Ing Injil ana rong silsilah tumrap Kristus. Siji ana ing Matius lan sijiné ana ing Lukas.

> And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

> Lan Yakub nglairaké Yusuf, bojoné Maria, saka Maria lair Gusti Yésus, kang sinebut Kristus. Mulané sakèhé turun-tumurun wiwit saka Abraham tekan Dawud cacahé patbelas turun; lan saka Dawud tekan pambuwangan menyang Babil patbelas turun; lan saka pambuwangan menyang Babil tekan Kristus patbelas turun. Anadéné kalairané Yésus Kristus iku mangkéné: Nalika Maria, ibuné, wus dipun tunangakaké karo Yusuf, sadurungé padha nglumpuk dadi siji, katemokaké ngandhut saka Roh Suci. Matius 1:16–18.

Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.

Genealogi ing Mateus nandhani telung mangsa sing padha, saben-saben patbelas turunan, kang bebarengan nglumpuk dadi satunggal mangsa patang puluh loro. Kristus iku omega saking sajarah prajanjian ing sesambetanipun kaliyan Musa minangka alpha saking sajarah prajanjian. Musa medhar wangsit bilih Kristus badhé “kados dhirinipun piyambak.” Musa gadhah tigang mangsa patang puluh taun wonten ing gesangipun ingkang cacahipun satunggal atus kalih dasa taun. Saben mangsa patang puluh taun saking gesangipun Musa, manawi dipunatur larik demi larik, pungkasanipun dumugi ing Kadesh, pralambang saking taun 1863 lan angger-angger Minggu. Tigang mangsa Kristus pungkasanipun dumugi ing Dawud, panawanan ing Babil, lan Kristus netepaken prajanjian kaliyan rahipun piyambak wonten ing kayu salib. Dawud nggambaraken pengangkatan greja ingkang menang nalika angger-angger Minggu, lan larik kapindho nandhani para prawan bodho dipunbeta dhateng Babil, nalika angger-angger Minggu. Mangsa ingkang kaping tiga pungkasanipun wonten ing kayu salib, ingkang sapisan malih dados pralambang angger-angger Minggu, papan Kristus netepaken prajanjianipun Abraham kaliyan satunggal atus patang puluh sekawan ewu lan prajanjianipun Nuh kaliyan wong kathah ageng.

What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.

Bab kang nggumunaké kang bisa dimangertèni nalika loro garis iki dipasang tumpang-tindih siji ing dhuwuré sijiné, yaiku yèn satus rong puluh tauné Musa nyambung karo satus rong puluh tauné Nuh, lan patang puluh loro turun-temuruné Kristus nyambung karo antikristus kang mrentah sajroning patang puluh loro sasi simbolis ing wektu ukum Minggu.

> And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

> Lan Pangéran ngandika, Roh-Ku ora bakal tansah mbudidaya marang manungsa, amarga dhèwèké iya daging: nanging umuré bakal satus rong puluh taun. Purwaning Dumadi 6:3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Bebarengan karo silsilah ing Injil Matius, kang nekanake prajanjian Abraham, silsilah Kristus, kados dene dipratelakake déning Lukas, ngambah tekan tumitah, saéngga nekanake prajanjian kauripan kang dilanggar déning Adam ing Eden. Silsilah Lukas diwiwiti saka Gusti Yesus, banjur dilacak mundur lumantar garis turunipun tekan Adam, kang kasebut minangka putraning Allah. Garis iku dipungkasi ana ing Adam kapindho kang sampurna, lan diwiwiti saka Adam kapisan kang sampurna. Saka Adam kapisan tekan Adam kapindho dipratelakake minangka 77 turun-temurun.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

Silsilah-silsilah ing Kitab Suci nggambarake garis-garis kayekten. Kita nembe ngidentifikasi sapérangan garis kang adoh ngluwihi cacahing seksi kang diperlokake kanggo netepake sawijining kayekten. Garis-garis silsilah iku ngemot swaraning panggenapan sajarah lan ramalan tumrap mangsa ngarep, lan uga ngemot swaraning Palmoni, Sang Panyacah Rahasia kang Ajaib, awit têka-teki angka kang dipasang ana ing sajroning garis-garis iku maringi swara kapindho. Kaloro swara iku katrungu bebarengan karo swara katelu liyane, yaiku swaraning Sang Ahli Basa kang Ajaib, kang nitahake lan nguwasani samubarang kabèh, kalebu asmane wong, panggonan, lan barang.

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

Nalika Yokanan noleh kanggo ndeleng swara ing mburiné, swara iku kados swaraning toya akèh, lan nalika Daniel nampi wahyu kang padha, swarané punika swaraning wong akèh. Pesen lumahing Kitab Suci, sarta jeneng-jeneng kang kapanggih bebarengan karo pesen iku, uga wilangan-wilangan ing sajroning pesen iku, iku telung swara ing satunggaling pérangan. Nalika panjenengan njupuk satunggaling larik kanthi telung swara mau lan numpangaké ing dhuwuré satunggaling larik sejajar, telung swara mau dados swara akèh.

> And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.

> Lan ana swara metu saka dhampar, ngandika, Padha memujia marang Gusti Allah kita, sakehe para abdi-Né, lan kowe kabeh kang wedi marang Panjenengané, becik cilik utawa gedhé. Lan aku krungu kaya swarané wong akèh banget, lan kaya swarané banyu akèh, lan kaya swarané gludhug kang rosa, padha ngandika, Haléluya: awit Gusti Allah, Pangéran Kang Mahakuwasa, jumeneng ratu. Wahyu 19:5, 6.

Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.

Sawenèhing silsilah kang paling wigati kapanggih ana ing para ratu Israèl. Pitu ratu Israèl kang kapisan, yaiku karajan lor, dipungkasi déning Ahab, Izebel, lan Élia, mula makili undhang-undhang Minggu. Garis pitu ratu kang pungkasan saka suku-suku lor diwiwiti saka undhang-undhang Minggu lan dipungkasi ing nutupé mangsa pencobaan manungsa, nalika Mikhaèl jumeneng ing Daniel 12. Pitu ratu Yéhuda kang kapisan nggambarake sajarah wiwit saka undhang-undhang Minggu nganti Mikhaèl jumeneng, lan pitu kang pungkasan nandhani sajarah kang nuntun marang undhang-undhang Minggu. Ana loro garis silsilah, loro-loroné padha nduwèni sajarah alfa lan sajarah omega. Sajarah alfa iku mangsa saka 9/11 tekan undhang-undhang Minggu, lan mangsa omega iku saka undhang-undhang Minggu nganti nutupé mangsa pencobaan. Pitu ratu Israèl kang kapisan selaras karo pitu ratu Yéhuda kang pungkasan; lan pitu ratu Israèl kang pungkasan selaras karo pitu ratu Yéhuda kang kapisan.

We will continue in the next article.

Kita badhé nerusaké ing artikel salajengipun.

> “Be Steadfast Unto the End

> “Teguhana Nganti Tumeka ing Pungkasan”

> “[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.

> “[Wahyu 1:1, 2, dipunpetik.] Sakabèhé Kitab Suci punika satunggaling wahyu; awit kabèh wahyu dhateng manungsa asalipun lumantar Kristus, lan kabèh punika kaasta ing Panjenenganipun. Gusti Allah sampun ngandika dhateng kita lumantar Putranipun, ingkang kagunganipun kita lumantar titah lan lumantar panebusan. Kristus rawuh dhateng Yohanes, nalika piyambakipun kaasingaken ing Pulo Patmos, kanggé maringi dhatengipun kayektèn tumrap dinten-dinten pungkasan punika, kanggé nedahaken dhatengipun punapa ingkang enggal badhé kalampahan. Gusti Yesus Kristus punika pangemban ageng wahyu ilahi. Lumantar Panjenenganipun kita gadhah kawruh bab punapa ingkang kedah kita antos-antos wonten ing adegan-adegan panutup sajarah bumi punika. Gusti Allah maringi wahyu punika dhateng Kristus, lan Kristus maringaken wahyu ingkang sami punika dhateng Yohanes.”

> “John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

> “Yohanes, murid kang kinasih, iku wong sing kapilih kanggo nampi wahyu iki. Panjenengané minangka siji-sijiné sing isih urip pungkasan saka para murid kapilih kang kapisan. Ing sangisoré tatanan Prajanjian Anyar, panjenengané kinurmatan kaya dene nabi Daniel kinurmatan ing sangisoré tatanan Prajanjian Lawas.”

> “The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

> “Pitedah kang kudu dikandhakaké marang Yokanan iku penting banget, nganti Kristus rawuh saka swarga kanggo maringaké pitedah mau marang abdiné, lan dhawuh supaya dheweke ngirimaké marang pasamuwan-pasamuwan. Pitedah iki kudu dadi sasaran panaliten kita kang ngati-ati lan kebak pandonga; amarga kita urip ing mangsa nalika wong-wong kang ora ana ing sangisoré piwulangé Roh Suci bakal nggawa mlebu téyori-téyori palsu. Wong-wong iki wis ngadeg ana ing papan-papan kang dhuwur, lan padha nduwèni rancangan-rancangan ambisius kanggo dilaksanakké. Padha ngupaya ngluhuraké awaké dhéwé, lan ngrevolusionèraké kabèh tatanan kaanan. Gusti Allah wis maringi kita pitedah kang mirunggan kanggo njaga kita saka wong-wong kang mangkono. Panjenengané ndhawuhi Yokanan supaya nulis ana ing sawijining kitab bab apa kang bakal kelakon ing adegan-adegan panutuping sajarah bumi iki.

> “After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.

> “Sawisé lumakuné wektu, Gusti Allah masrahaké marang para pandhereké kang setya prinsip-prinsip bebener saiki kang aji. Prinsip-prinsip iki ora diparingaké marang wong-wong sing ora tau melu ing pawartané malaékat kapisan lan kapindho. Prinsip-prinsip iki diparingaké marang para penggawé sing wis melu ing pakaryan iki wiwit wiwitan.

> “Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

> “Wong-wong kang wis lumampah ngliwati pengalaman-pangalaman iki kudu tetep jejeg kaya watu karang tumrap asas-asas sing wis ndadèkaké kita Advent Hari Ketujuh. Wong-wong mau kudu dadi sesrawungan pegawe karo Gusti Allah, ngiket paseksen lan nyegel angger-angger ana ing antarané para sakabaté. Wong-wong kang melu ana ing pamegaring pakaryan kita ing ndhuwur dhasar kayektèn Kitab Suci, wong-wong kang wanuh marang tandha-tandha dalan sing wis nuduhaké margi kang bener, kudu dianggep minangka para pegawe kang aji paling luhur. Wong-wong mau bisa matur saka pengalaman pribadhi bab kayektèn-kayektèn sing wis dipasrahaké marang wong-wong mau. Wong-wong iki aja nganti nglilakaké pracayané diowahi dadi tan pracaya; wong-wong mau aja nganti nglilakaké panji malaékat katelu direbut saka tangané. Wong-wong mau kudu nyekeli wiwitaning kapitadosané kanthi teguh nganti tekan wekasané.

> “The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.

> “Gusti wis mratelakaké yèn sajarah jaman biyèn bakal diwedharaké manèh nalika kita mlebu ing pakaryan panutup. Saben kayektèn sing Panjenengané wis paringaké kanggo dina-dina pungkasan iki kudu dipratelakaké marang jagad. Saben pilar sing Panjenengané wis netepaké kudu dikuwataké. Saiki kita ora bisa nyingkir saka dhasar sing wis ditetepaké déning Allah. Saiki kita ora bisa mlebu ing organisasi anyar apa waé; awit iki tegesé murtad saka kayektèn.

> “The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.

> “Pakaryan misionaris médis perlu dimurnèkaké lan diresiki saka samubarang apa waé sing bakal ngrèmèhaké pracayané para pracaya marang pengalaman jaman biyèné umaté Allah. Éden, Éden kang éndah, dirusak déning mlebué dosa. Saiki perlu ngélingaké manèh pengalamané wong-wong sing wis melu nindakaké péran sajroning netepaké pakaryan kita ing wiwitané.

> “From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.

> “Saka wektu ke wektu kita maca kabar pejahé para wong agung ing donya. Wektuné teka kanthi dadakan, kaya sajroning sakedhap. Akeh wong, sing dikira ana ing kaanan sehat, mati sawisé pésta, utawa sawisé ngreka rancangan-rancangan égois kanggo ngluhuraké awaké dhéwé. Pangandika banjur metu, ‘Dhèwèké kagandhèng karo brahalané; tinggalna dhèwèké piyambakan.’ Iki ateges yèn Gusti ora manèh njaga dhèwèké saka cilaka. Pati dadakan banjur teka, lan apa regané pagawéan uripé? Uripé wis dadi sawijining kagagalan. Wit iku rubuh amarga kakuwatan sing wis nyangga wit mau nilar dhèwèké marang kurban panyembahan brahalané.”

> “Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.

> “Para priya lan wanita kaserep ing anggone nggolèki sawiji prakara kang bisa dipunrènèni. Wong-wong mau ngedol nyawanipun kanthi tanpa guna, lan Gusti Allah narik kawelasan saha kasabaranipun ingkang dawa. Wong-wong mau dipuntinggal manut pilihanipun piyambak.

> “There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.

> “Ana wong-wong sing, sanadyan ngakoni pracaya marang kayektèn jaman saiki, wus ngrendhahaké pracayané lan nolak lumaku ana ing pepadhang. Sapa ta saiki sing gelem nyingkiraké paugeran-paugerané sing mentingaké awaké dhéwé lan kadonyan? Sapa ta saiki sing bakal sregep ngudi supaya nyumurupi regané nyawa? Apa bathiné tumrap manungsa, manawa dhèwèké oleh kabèh donya, nanging kelangan nyawané dhéwé? Utawa apa kang bakal diwènèhaké manungsa minangka panebus ijol kanggo nyawané? Apa kowé lagi keluwen lan ngelak marang roti kauripan lan banyu kaslametan? Apa kowé nyumurupi aji regané nyawa-nyawa kang marga saka iku Kristus wus seda? Apa wong-wong sing sajatiné dianggep dadi wong Kristen kuwi urip cocog karo pangakèn pracayané? Apa padha waspada marang aji regané nyawa? Apa padha ngupaya nyucèkaké nyawané lumantar mituhu marang kayektèn?” Manuscript Releases, jilid 20, 150, 151.

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