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# The Revelation of Jesus Christ - Number Seventeen

Wahyuné Gusti Yesus Kristus - Nomer Pitulas

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Nguripaké Balung-Balung Kang Garing: Panggilan marang Kasucèn lan Iman ing Mangsa Nantènan

Author

Jeff Pippenger

Published

November 17, 2023

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The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Balung-balung garing kang kaprepegan mati ana ing dalan, sing ngrungokake “swara” saka wong kang sesambat ana ing ara-ara samun, nindakaké mangkono awit Sang Panglipur wis rawuh, minangka kawujudan saka prasetyané Gusti Yesus kanggo ngutus Panjenengané. Ing kuciwa kapisané para Millerit, para Millerit banjur mangertèni yèn wong-wong mau lagi ana ing mangsa tundhané pasemon para prawan.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> “Wong-wong kang kuciwa mau weruh saka ing Kitab Suci yèn wong-wong mau ana ing wektu tundha, lan yèn wong-wong mau kudu ngentèni kanthi sabar kaleksanané wahyu mau. Bukti kang padha sing nuntun wong-wong mau supaya ngarep-arep Gustiné ing taun 1843, uga nuntun wong-wong mau supaya ngarep-arep Panjenengané ing taun 1844.” Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Wong-wong sing wis dipralambangaké déning kaum Millerit mbalèni pengalaman kuciwa kang kapisan, lan nalika padha nindakaké mangkono, padha kudu mangertèni yèn wong-wong kuwi uga ana ing mangsa tundha sajroning pasemon para prawan. Mung pangaribawané Sang Panglipur kang ndadèkaké wong-wong kuwi bisa ndeleng kayektèn iki. Pangerten iku, kang kawujud déning Sang Panglipur, dipralambangaké déning ramalan kang kapisan sing diprentahaké marang Yéhezkièl supaya diumumaké marang lebak kang kebak balung-balung garing lan mati.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Panjenengané banjur ngandika marang aku manèh, “Medharaa marang balung-balung iki, lan kandhaa marang iku: Hé, balung-balung garing, rungokna pangandikané Pangéran. Mangkéné pangandikané Pangéran Allah marang balung-balung iki: Lah, Ingsun bakal ndadèkaké ambegan lumebu ing kowé, lan kowé bakal urip. Lan Ingsun bakal masang urat-urat ing kowé, lan ndadèkaké daging tuwuh ing kowé, lan nutupi kowé nganggo kulit, sarta nglebokaké ambegan ing kowé, lan kowé bakal urip; lan kowé bakal ngerti yèn Ingsun iki Pangéran.” Mulané aku medhar kaya kang dipréntahaké marang aku; lan nalika aku lagi medhar, ana swara, lan lah ana goncangan, lan balung-balung mau padha kumpul, balung marang balungé dhéwé. Lan nalika aku ndeleng, lah urat-urat lan daging mau banjur tuwuh ana ing ndhuwuré, lan kulité nutupi iku ing sisih njaba; nanging durung ana ambegan ing jeroné. Ezekiel 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Swara” iku nggambarake Roh Suci. Ing titik iku para prawan kudu mangerteni manawa dheweke ana ing wektu tundha. Pituduh-pituduh Kitab Suci bab apa kang kudu ditindakake dening wong-wong kang kuciwa nalika padha mangerteni manawa dheweke ana ing wektu tundha iku akèh banget. Yeremia mulang manawa dheweke aja pisan-pisan bali menyang “pasamuwan para pangecé,” kang ana ing pawarta marang Filadelfia diarani pasamuwaning Iblis. Dheweke uga kudu misahake kang aji saka kang nistha. Kang aji kang dibandhingake karo kang nistha nduwèni teges ganda.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Aku sinau dhewe bab pamedhakan profetik iki pirang-pirang taun kapungkur, nalika aku ngginakaké sawijining penerapan tumrap impèné William Miller. Aku kanthi bener netepaké manawa permata-permata iku minangka bebener-bebener saka pangandikané Gusti Allah, lan permata-permata palsu iku minangka doktrin-doktrin sing wis dirusak. Sawisé iku, dituduhaké marang aku yèn James White uga wis ngginakaké sawijining penerapan tumrap impèné William Miller, lan ing penerapané, dhèwèké ngenali permata-permata iku minangka umat Gusti Allah sing setya, lan permata-permata palsu iku minangka wong-wong kang ngakoni bebener nanging palsu. Nalika aku nyelidiki apa sing wis diwulangaké James White bab impèn iku, aku ngerti yèn aku lan dhèwèké padha-padha bener. Permata-permata bisa nglambangaké wong-wong sing setya marang Gusti Allah, lan permata-permata tiron, wong-wong sing ora setya; nanging permata-permata uga bisa nglambangaké bebener-bebener saka pangandikané Gusti Allah, lan permata-permata tiron bisa dadi doktrin-doktrin palsu. James White nerapaké impèné Miller marang sajarah sing nalika kuwi lagi diuripi déning James White, nanging aku nyedhaki impèn iku minangka sajarahé dina-dina wekasan. Bareng loro penerapan iku nuduhaké yèn manungsa dadi kaya apa sing dipracayani, lan manawa padha milih nyekeli doktrin-doktrin sing kliru, padha bakal kasapu metu liwat jendhéla déning wong sing nyapu rereged, bebarengan karo doktrin-doktrin sing wis dadi sesambungané. Kita iku apa sing kita pangan.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Nalika wong-wong kang kuciwa nemu yèn padha ana ing mangsa tundha, miturut Yeremia padha kudu misahaké barang kang aji saka kang asor.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Kadospundi para manungsa ingkang perang nglawan pamaréntahanipun Gusti Allah saged ngasta kawicaksanan ingkang sok dipunpragakaken déning piyambakipun? Iblis piyambak sampun kasinau wonten ing palataran swarga, lan piyambakipun gadhah kawruh bab kabecikan ugi bab piawon. Piyambakipun nyampur ingkang aji kaliyan ingkang asor, lan punika ingkang maringi daya dhateng piyambakipun kanggé ngapusi. Nanging awit Iblis sampun ngagem busana pepadhang swarga, punapa kita badhé nampi piyambakipun kados malaékat pepadhang? Sang Penggodha gadhah para agèn, ingkang sinau miturut cara-caranipun, kaébakan déning rohé, lan kacocogaken kanggé pakaryanipun. Punapa kita badhé sesarengan makarya kaliyan para agèn punika? Punapa kita badhé nampi pakaryanipun para agènipun minangka prekawis ingkang wigati kanggé pikantuk pendhidhikan?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Ingkang aji lan ingkang nistha makili bebener lan kasalahan. Ugi makili kalih golongan manungsa.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “Nanging, dhasaré Allah tetep jejeg lan mesthi, kagungan méterai iki, Pangéran mirsa sapa waé kang dadi kagungané. Lan, saben wong kang nyebut asmané Kristus, sumingkirna saka piala. Nanging ana ing sawijining omah gedhé, ana piranti-piranti ora mung saka emas lan pérak, nanging uga saka kayu lan lemah; lan sapérangan kanggo pakurmatan, lan sapérangan kanggo kawirangan.” “Omah gedhé” iku nglambangaké Pasamuwan. Ana ing Pasamuwan bakal kapanggih wong-wong asor bebarengan karo wong-wong kang aji. Jala kang kacemplungaké ing segara nglumpukaké iwak sing becik lan sing ala. Review and Herald, February 5, 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Yeremia diparingi pepakon bilih manawa piyambakipun badhé wangsul, piyambakipun kedah misah saking para prawan gemblung, lan ugi kedah misah saking piwulang-piwulang klèruing para prawan gemblung. Satus patang puluh papat ewu punika inggih para tiyang ingkang rawuh dhateng kasatunggalan ingkang sampurna. Yeremia makili pakaryan ingkang kedah kasampurnakaken déning para tiyang ingkang katimbalan supados dipunsegel déning pesen kaping kalih saking patang angin ing Yehezkiel, menawi para punika badhé dados “cangkem”-ipun Gusti Allah, nalika wahyu punika ngandika. Wahyu punika sampun ngandika wonten ing sajarah Millerite nalika pangadilan rawuh, lan wahyu punika ngandika wonten ing sajarahipun satus patang puluh papat ewu nalika kéwan bumi ngandika, lan pangadilaning bilai kaping tiga rawuh. Salajengipun para tiyang ingkang sampun ngrampungaken pakaryan ingkang dipuntetepaken déning Yeremia punika dipunangkat dados para juru-jaganing Gusti Allah.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Nalika Gusti ngutus Sang Panglipur kanggo nggugah wong-wong sing kuciwa saka patié, Panjenengané netepaké sawijining pagawéan panyucèn kang kudu ditindakake déning wong-wong mau manawa padha arep dadi juru wicara-Né ing mangsa krisis angger-angger Minggu. Yesaya sarujuk karo pituturé Yeremia.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Saèstu endahing sikilé wong kang nggawa kabar kabungahan ana ing sadhuwuring pagunungan, kang martakaké katentreman; kang nggawa kabar kabungahan bab kabecikan, kang martakaké karahayon; kang ngandika marang Sion, Allahmu jumeneng dadi Raja! Para pengawalmu bakal ngungataké swara; bebarengan bakal padha memuji kalawan kidung: awit padha bakal weruh adu-rai, nalika Pangéran mbalèkaké Sion. Padha njeblugna kabungahan, padha ngidung bebarengan, hé panggonan-panggonan reruntuhané Yérusalèm: awit Pangéran wus nglipur umaté, Panjenengané wus nebus Yérusalèm. Yesaya 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Wong-wong kang “nggawa kabar kabungahan” lan kang “martakake tentrem-rahayu lan karahayon” padha ngungelake “swarané bebarengan,” awit padha “bakal sesawangane padha.”

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “Sawetara wong liyané katuduhaké marang aku minangka wong-wong sing nggabungaké pangaribawané karo wong-wong sing wis daksebut, lan bebarengan padha nindakaké samubarang sing bisa ditindakaké kanggo ngirid adoh saka badan lan nuwuhaké kabingungan; lan pangaribawané mau ndadèkaké kayektèné Allah dadi kecemaran ing paningal umum. Gusti Yésus lan para malaékat suci lagi ngangkat munggah lan nyawijèkaké umat Allah menyang satunggal pracaya, supaya kabèh padha nduwèni satunggal pikiran lan satunggal paukuman. Lan nalika padha lagi digawa mlebu ing kasawijèning pracaya, supaya padha sesawang pasuryan marang pasuryan tumrap kayektèn-kayektèn kang khidmat lan wigati kanggo mangsa iki, Iblis lagi makarya kanggo nentang kamajuané. Gusti Yésus makarya lumantar piranti-piranti kagungané kanggo nglumpukaké lan nyawijèkaké. Iblis makarya lumantar piranti-pirantiné kanggo mbuyaraké lan misah-misahaké. ‘Amarga lah, Ingsun bakal ndhawuhi, lan Ingsun bakal ngoyak-oyak brayat Israèl ana ing antarané sakehing bangsa, kaya gandum diayak ana ing tampah, nanging wiji kang paling cilik dhéwé ora bakal tiba ing bumi.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “Gusti Allah sapunika saweg nyobi lan mbuktekaken umat Paduka. Watak saweg kabentuk. Para malaékat saweg nimbang ajining budi pekerti, sarta nyimpen cathetan ingkang satuhu tumrap sakehing tindak-tandukipun para putraning manungsa. Ing antawisipun umat ingkang ngakeni dados kagunganipun Gusti Allah, wonten manah-manah ingkang rusak; nanging sedaya punika badhé dipun uji lan dipun buktekaken. Gusti Allah ingkang maos manahipun saben tiyang, badhé ndadosaken pepadhang prakawis-prakawis peteng ingkang kasimpen, ing pundi prakawis-prakawis punika asring boten dipun curigai, supados pêpalang-pêpalang ingkang sampun ngalang-alangi majengipun kayekten saged dipun singkiraken, lan Gusti Allah gadhah umat ingkang resik lan suci kanggé martosaken pranatan-pranatan lan paukuman-paukumanipun.

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “Pangéraning kaslametan kita nuntun umat-Nya maju sethithik mbaka sethithik, nyucèkaké lan nyawisaké wong-wong mau kanggo kapindhahaké, sarta nilar ana ing buri wong-wong kang cenderung misah saka badan, kang ora gelem dituntun, lan kang marem marang kabenerané dhéwé. ‘Mulané manawa pepadhang kang ana ing kowé iku pepeteng, gedhé temenan pepeteng iku!’ Ora ana panipuning kang luwih gedhé kang bisa ngapusi atiné manungsa kajaba panipu kang nuntun wong supaya nyenengaké roh percaya marang dhiri dhéwé, pracaya manawa dhèwèké bener lan ana ing pepadhang, nalika lagi ngedohi umat Allah, lan pepadhang kang diugemi kuwi satemené pepeteng.” Testimonies, jilid 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Frasa “nggawa kabar becik” dipunwastani kaping kalih wonten ing pethikan Yesaya punika kanggé nandhani sajarahipun Midnigh Cry, mekaten ugi ayat-ayat ingkang ndhisiki kateranganipun Yesaya bab manunggalipun ingkang kalampahan nalika ingkang aji kapisah saking ingkang asor.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Tangia, tangia; nganggoa kakuwatanmu, hé Sion; nganggoa sandhanganmu kang éndah, hé Yérusalèm, kutha suci: awit wiwit sapréné wong kang ora tetak lan wong kang najis ora bakal lumebu manèh ing antaramu. Kibasana lebu saka awakmu; ngadeka, banjur lungguha, hé Yérusalèm: uwalana awakmu saka talining gulumu, hé putri Sion kang katangkep. Yesaya 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Yeremia nggambarake wong-wong ing kasangsaran kapisan, sing nyumurupi manawa dheweke ana ing wektu tundha. Yesaya mrentah wong-wong mau supaya “wungu, wungu.” Wong-wong mau banjur tangi lan pungkasane tekan ing sawijining titik nalika ora bakal ana maneh wong kang ora tetak lan najis ana ing pasamuwané Allah, amarga dheweke wus ngrampungake pakaryan misahake kang aji lan kang nistha. “Gusti bakal ngersakake pasamuwané disucekake, sadurunge paukuman-paukumané tumiba kanthi luwih cetha marang donya.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “Kita lagi kanthi cepet nyedhaki pungkasaning sajarah bumi iki. Pungkasan iku wis cedhak banget, luwih cedhak tinimbang sing disangka déning akèh wong, lan aku krasa kabebanan kanggo ndhesek marang umaté kita bab kabutuhan nggolèki Pangéran kanthi temen-temen. Akèh wong lagi padha turu, lan apa kang bisa diucapaké supaya bisa nggugah wong-wong mau saka turu kadagingané? Pangéran kersa supaya pasamuané disucekaké, sadurungé paukuman-paukumané tumiba kanthi luwih nyata marang donya.”

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’

> “‘Sapa kang bisa tahan ing dina rawuhe? lan sapa kang bakal tetep jejeg nalika Panjenengane miyos? awit Panjenengane iku kaya geni pangresiki, lan kaya sabuné tukang ngumbah lawon; lan Panjenengane bakal lenggah kaya wong kang ngresiki lan nyucekake slaka; lan Panjenengane bakal nyucekake para putrané Lewi, lan ngresiki wong-wong mau kaya mas lan slaka, supaya padha ngaturake pisungsung marang Sang Yehuwah kanthi kabeneran.’”

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “Kristus bakal nyingkiraké saben jubah kamunafikan. Ora ana campuran antarane kang sejati lan kang palsu sing bisa ngapusi Panjenengané. ‘Panjenengané iku kados geni pangresiki,’ misahaké kang aji saka kang asor, rereged saka emas.

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> “Kados dene para wong Lewi, umat pilihané Allah dipisahaké déning Panjenengané kanggo pagawéané Panjenengané kang mirunggan. Saben tiyang Kristen sejati ngemban kalenggahan kaimaman. Panjenenganipun kinurmatan kanthi tanggel jawab suci kanggo makili marang jagad watakipun Sang Rama ing Swarga. Panjenenganipun kedah ngèstokaké kanthi temen pangandikan punika, ‘Mulané kowe padha sampurna, kaya Ramamu sing ana ing swarga iku sampurna.’”

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> “Nanging tumrap kowe kang padha wedi marang asma-Ku, Sang Srengéngé Kabeneran bakal mlethek kanthi kawarasan ana ing swiwine; lan kowe bakal metu, sarta tuwuh kaya pedhet kang digembalakaké ana ing kandhang. Lan kowe bakal ngidak-idak wong duraka; awit wong-wong mau bakal dadi awu ana ing sangisoring tlapak sikilmu ing dina nalika Ingsun nindakaké prakara iki, mangkono pangandikané Pangéran sarwa dumadi.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> “‘Padha élinga marang angger-anggeré Musa, abdi-Ku, kang Dakprentahaké marang dhèwèké ana ing Horeb kanggo sakèhé Israèl, kalawan pranatan-pranatan lan paukuman-paukuman. Lah, Aku bakal ngutus Nabi Élia marang kowé sadurungé rawuhé dina Pangéran kang agung lan nggegirisi: lan dhèwèké bakal mbalèkaké atiné para bapa marang anak-anaké, lan atiné anak-anak marang para bapakné, supaya Aku aja teka lan nggebag bumi kalawan ipat-ipat.’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Wong-wong sing ngugemi piwulang-piwulang palsu bakal dipisahake ing sajarah kang diwiwiti kanthi “swara” kang sesambat ana ing ara-ara samun. Wong-wong sing nampik ngidini daya nitahake saka Gusti Allah ngasilake pengalaman kasucèkaké pribadi, bakal kapisah saka “emas” ing sajarah kang diwiwiti kanthi “swara” kang sesambat ana ing ara-ara samun. Wong-wong mau bakal tetep dadi wong Laodikia, pas ing titik nalika Laodikia ngluwihi mlebu menyang Filadelfia.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Pakaryan misahaké kang aji saka kang nistha iku meh kabèh-kabèhé minangka pakaryané utusan prejanjian kang dumadakan rawuh kanggo nyucekaké para putrané Lèwi, nanging kita kudu mèlu melu ing jeroné.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Mulané, para kekasihku, kaya dene kowé tansah padha manut, ora mung nalika aku ana ing ngarepmu waé, nanging saiki luwih-luwih manèh sajroning ora anané aku, tumindakna kaslametanmu dhéwé kalawan wedi lan gumeter. Awit Gusti Allah iku kang makarya ana ing kowé, supaya kowé padha gelem lan tumindak miturut kersané kang becik. Tindakna samubarang kabèh tanpa sesambat lan pasulayan; supaya kowé padha tanpa cacad lan resik, dadi para putrané Allah, tanpa cela, ana ing tengahing bangsa kang bengkong lan rusak, ana ing antarané wong-wong mau kowé padha madhangi kaya pepadhang ing donya. Filipi 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Yeremia dipun dhawuhi misahaké ingkang aji saking ingkang asor, manawi piyambakipun kersa dados juru wicantenipun Gusti Allah wonten ing pangadilan ingkang badhé tumeka. Kasunyatan bilih Yeremia ngrungu pituturipun Gusti Allah dhateng piyambakipun, nedahaken bilih rawuhipun Sang Panglipur sampun kasedhiya, manawi piyambakipun milih ngasta pakaryan punika.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> Pakaryan angsal kawilujengan punika satunggaling pakaryan kemitraan, satunggaling tumindak bebarengan. Kudu wonten kerjasama antawisipun Gusti Allah lan tiyang dosa ingkang mratobat. Punika prelu kangge kabentuking prinsip-prinsip ingkang leres wonten ing watak. Manungsa kedah nindakaken upaya ingkang temen-temen kangge ngawonaken punapa kemawon ingkang ngalang-alangi piyambakipun anggenipun nggayuh kasampurnan. Nanging piyambakipun sadaya gumantung dhateng Gusti Allah kangge kasilipun. Upaya manungsa piyambak boten cekap. Tanpa pitulunganing panguwaos ilahi, punika boten ginawe paedah samangsa. Gusti Allah makarya lan manungsa makarya. Panampik dhateng panggodha kedah medal saking manungsa, ingkang kedah ngampil pangwaosipun saking Gusti Allah. Ing sisih satunggal wonten kawicaksanan ingkang tanpa wates, sih kadarman, lan panguwaos; ing sisih satunggal malih, wonten kaslêman, kadadosan dosa, lan kahanan boten saged nyambut damel piyambak babar pisan.

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “Allah ngersakaken kita kagungan pangwasa dhateng dhiri kita piyambak. Nanging Panjenenganipun boten saged mitulungi kita tanpa idin lan kerjasama kita. Roh ilahi makarya lumantar kakuwatan lan kabisan ingkang sampun kaparingaken dhateng manungsa. Saking kita piyambak, kita boten saged ndadosaken ancas, pepinginan, lan karep kita selaras kaliyan karsaning Allah; nanging manawi kita ‘kersa dipun-gawé kersa,’ Sang Juru Slamet badhé nindakaken punika kanggé kita, ‘Nggluguraken pamanggih-pamanggih lan saben prekawis inggil ingkang ngluhuraken dhirinipun nglawan pangenalan dhateng Allah, sarta nelukaken saben pikiran dhateng pamratobatipun dhateng Kristus.’ 2 Korinta 10:5.” Kisah Para Rasul, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Telung dina setengah ing Wahyu sewelas, nalika balung-balung garing iku mati ana ing dalan, iku minangka pralambang saka sawijining “ara-ara samun,” lan sawijining “ara-ara samun” nggambarake “pitu mangsa” ing Imamat likur enem. Ing pungkasaning panyebaran sajroning telung dina setengah iku, wong-wong kang katimbalan supaya kalebu ing antaraning satus patang puluh papat ewu iku kudu “tangi” lan “ngibasi lebuning awake.” Sister White ngandika, “Pangeran karsa pasamuwane dipurifikasi, sadurunge paukuman-paukumaning Panjenengane tumiba kanthi luwih cetha marang jagad.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Magepokan karo sawijining “gréja kang kasucekaké,” dhèwèké ngrujuk marang proses pamisahané Yeremia kang mbusak “kang aji saka kang asor.” Dhèwèké uga nyambungaké iki karo Maleakhi pasal telu, ing ngendi sawijining utusan nyawisaké dalan tumrap Utusaning prejanjian. Utusan kang nyawisaké dalan iku ya iku “swara wong kang sesambat ana ing ara-ara samun” miturut Yesaya. Utusaning prejanjian iku Kristus, kang lagi nyawisaké lumebu ing prejanjian karo satus patang puluh papat ewu, kang “kaya” “wong Lèwi,” “dipisahaké déning Panjenengané kanggo pakaryan Panjenengané kang mirunggan.” Sawisé iku dhèwèké netepaké yèn wong-wong mau iku para imam, lan ngutip pangandikané Gusti Yésus kang ngandika, “Mulane kowé padha sampurnaa, kaya Ramamu kang ana ing swarga iku sampurna.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Ana sawijining proses panyucèn kang ditandhani ing pungkasaning mangsa tundha, awit Gusti kagungan pakaryan mirunggan kang kudu katindakaké déning wong satus patang puluh papat éwu, lan Panjenengané bakal kagungan pasamuwan kang wis kasucèkaké sadurungé “pangadilan-pangadilané tumiba kanthi luwih cetha marang jagad.” Pangadilan-pangadilané iku wis ana ing jagad, nanging nalika hukum Minggu lumaku, “pangadilan-pangadilan karusakan saka Allah” wiwit tumiba.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Paukuman-paukuman iku minangka sawijining “wektu kawelasan tumrap wong-wong sing durung nate wanuh marang bebener.” Nanging ing sajroning paukuman-paukuman iku ora ana kawelasan tumrap wong-wong sing ora gelem mlebu ing proses panyucèn sing prelu. “Paukuman-paukuman” sing “tumiba kanthi luwih cetha minangka pratandha” iku nandhakaké paukuman-paukuman sing dadi pratandha. Paukuman-paukuman mau makili sawijining pratandha, lan Roh Suci migunakaké kisruh lan kabingungan sing kadadèkaké déning paukuman-paukuman mau, kanggo mènèhi tandha béda antarané wong-wong sing netepi “dina pangaso palsu” lan wong-wong sing “kanthi ati nurani netepi dina Sabaté Gusti,” awit iki mung siji-sijiné cara supaya “jagad bisa diwènèhi pepéling.” Paukuman-paukuman sing dadi pratandha iku minangka latar mburi sing digunakaké Roh Suci kanggo nuntun anak-anaké Allah sing isih ana ing Babilon, supaya ngertèni panji-panjié wong satus patang puluh papat èwu.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Nanging Sister White boten namung nyarujuki Malakhi bab tiga, piyambakipun ugi nglebetaken ayat-ayat panutup ing kitab Malakhi bab papat, lan sapisan malih nyarujuki “swanten” ingkang kedah nyawisaken margi tumrap utusaning prejanjian. Ayat-ayat panutup punika sanes ngenani panyawisan tumrap utusaning prejanjian, nanging ngenani ngengeti angger-anggeripun Musa, saha ngénggokaken manahipun para rama dhateng para putra, lan kosok balinipun. “Swanten” punika rumiyin nyawisaken tumrap Kristus, minangka utusaning prejanjian, supados dumadakan rawuh dhateng Padalemanipun lan nyucèkaken umatipun ingkang kuciwa nanging sampun katangèkaken, supados saged ngrampungaken pakaryan panji. Salajengipun Malakhi ngandharaken aspek sanès saking pakaryaning “swanten” punika.

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Panjenengané “bakal mbalèkaké atiné para bapa marang anak-anaké, lan atiné anak-anak marang para bapakné,” lan Panjenengané bakal nindakaké pagawéan iki gegayutan karo angger-anggering Torèt kang kaparingaké ana ing Horeb. Élia, kang uga dadi “swara” miturut Yesaya, bakal ngenali dosa-dosané umaté Allah. Iki minangka bagéan saka proses panyucèn. Mung ana siji tegesing dosa, yaiku nerak angger-anggering Torèt kang kaparingaké ana ing Horeb. Yokanan Pembaptis iku Élia, lan pagawéané nyakup unsur iku uga.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> Ing dina-dina iku rawuh Yohanes Pembaptis, martakake ana ing ara-ara samun Yudéa, lan ngandika, “Padha mratobata, awit Kratoning Swarga wis cedhak.” Sabab iki wong kang wus kapangandikakake déning Nabi Ésaias, mangkéné pangandikané, “Swarané wong kang sesambat ana ing ara-ara samun, Padha nyawisna dalané Pangéran, lencengna dalan-dalané.” Déné Yohanes iku nganggo sandhangan saka wulu unta, lan sabuk kulit ana ing bangkèkané; lan panganané walang lan madu alas. Banjur Yerusalem, lan saindenging Yudéa, lan sakèhé tlatah ing sakiwa-tengené Yordan padha metu marani dhèwèké, sarta padha dibaptis déning dhèwèké ana ing Yordan, karo ngakoni dosa-dosané. Nanging nalika dhèwèké weruh yèn akèh wong Farisi lan Saduki padha teka marang baptisané, banjur dhèwèké ngandika marang wong-wong mau, “Heh turuné ula wisa, sapa kang wis ngélingaké kowé supaya padha mlayu nyingkiri bebendu kang bakal rawuh?”

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Mulanéa woh-wohan kang pantes tumrap pamratobat; lan aja padha ngira arep kandha ing sajroning atimu dhéwé, Abraham iku bapak kita; amarga Aku kandha marang kowé, yèn Allah kuwasa ngedegaké anak-anak tumrap Abraham saka watu-watu iki. Lan saiki uga kapak wus kasèlèhake ana ing oyodé wit-witan; mulané saben wit kang ora ngasilaké woh becik bakal ditegor lan dibuwang menyang ing geni. Satemené aku mbaptis kowé nganggo banyu tumrap pamratobat; nanging Panjenengané kang rawuh sawisé aku iku luwih kuwasa tinimbang aku, nganti nggawa sandal-Né waé aku ora pantes; Panjenengané bakal mbaptis kowé nganggo Roh Suci lan geni: tampah-Né ana ing asta-Né, lan Panjenengané bakal ngresiki tenan lanté pangirikan-Né, sarta nglumpukaké gandum-Né menyang ing lumbung; nanging damèn bakal diobong-Né nganggo geni kang ora bisa dipateni. Matius 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Yokanan Pambaptis rawuh ing “ara-ara samun” telung setengah dina ing Wahyu sewelas, amarga sakehing para nabi ngandika luwih akèh bab dina-dina wekasan tinimbang bab dina-dina nalika wong-wong mau urip. Panjenengané nggawa pawarta supaya mratobat saka dosa, amarga Kratoning Swarga wus caket, kaya dene Wahyu bab Gusti Yesus Kristus kabukak nalika “wektuné wus caket.” Yokanan Pambaptis nggambarake pakaryaning “swara,” amarga manut Gusti Yesus, panjenengané uga Élia sing bakal rawuh.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Amarga kabèh para nabi lan Torèt wis medharaké pamedhar wangsit nganti tumeka marang Yohanes. Lan manawa kowé gelem nampani iki, panjenengané iki lah Élia, sing mesthiné bakal rawuh. Sapa sing nduwèni kuping kanggo ngrungokaké, ngrungokakna. Matius 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Gusti Yesus mratelakaké yèn identitas kenabiané Yohanes Pambaptis iku minangka sawijining ujian. Panjenengané ngandika kanthi langsung, “if ye will receive it”. Banjur Gusti Yesus nyurung para muridé supaya nampani iku kanthi ngandika, “He that hath ears to hear, let him hear.” Ayo ngrungokaké apa? Ayo ngrungokaké sapa swara kang teka menyang ara-ara samun pungkasan ing Kitab Suci, lan nyawisaké dalan tumrap utusaning prejanjian supaya nyawisaké wong satus patang puluh papat èwu kanggo nindakaké sawijining pakaryan mirunggan sajroning sawijining mangsa paukuman-paukuman pratandha saka Gusti Allah.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Yokanan ngagem “sandhangan saka rambut unta, lan sabuk kulit ing sakitering pinggangé; lan panganané walang lan madu alas.” “Panganané” iku yaiku piwulang Islam, amarga tembung “walang” nglambangaké Islam, lan madu iku Sabdaning Allah, kang legi ana ing cangkemé. Piwulang kang legi kang dipangan iku bab kuldi Arab “alas,” yaiku pralambang Islam kang wiwitan dhéwé ana ing Kitab Suci. Piwulang kang legi bab kuldi Arab alas saka Islam, kang uga dilambangaké déning “walang,” uga dirajut ana ing sandhangané, amarga unta uga minangka pralambang liya saka Islam. Iku dudu panyimpangan saka Sabda manawa tembung “walang” dipigunakaké minangka pralambang Islam, sanadyan panganan kang dipangan Yokanan iku ngemu rujukan marang wit walang, dudu marang gegremetané. Tembung “walang” iku sawijining pralambang Islam, lan Yokanan ora lagi nglambangaké mangan panganan jasmani apa waé; tetedhané iku minangka pralambang saka piwulang kenabian kang wis dipangané.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Sabuk Panjenengané iku “wejangan” sing dilambangaké ana ing Habakuk. Wejangan mau ngimpun dadi siji kuciwané kang kapisan, mangsané para prawan padha tundha, lan dhasar-dhasar Adventisme kaya sing katuduhaké ing bagan-bagan suci. Habakuk iku sabuk wejangan sing ngiket kabèh kayektèn iku dadi siji.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Amarga wahyu iku isih tumrap wektu kang wus katetepake, nanging ing wekasané bakal medhar, lan ora bakal goroh; sanadyan katon suwe tekane, entenana iku; amarga mesthi bakal teka, ora bakal molor. Lah, nyawané wong kang gumedhé iku ora jejeg ana ing sajroning dhèwèké; nanging wong mursid bakal urip marga saka pracayané. Habakuk 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Pesen kenabian kang ngiket bebarengan kaya sabuk pesen-pesen kang mbentuk pepènget saka “swara” iku, yaiku pasemon bab para prawan sajroning gegayutané karo wahyu kang ketanggor, nanging bakal ngandika. Wahyu Babakaning Tangis Wengi Tengah ndadèkaké pambédan antarané wong ala, kang “nyawané kumingsun,” lan wong aji, kang kabeneraké déning pracaya. Kabeneraké déning pracaya iku sabuk kang diagem déning “swara.”

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Lan kabeneran bakal dadi sabuking pinggange, lan kasetyan dadi sabuking lambunge. Yesaya 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Nalika “swara kang sesambat ana ing ara-ara samun” saka kuciwane iku rawuh, sawisé kuciwane tanggal 18 Juli 2020, pesené padha karo pesen sing wis ana wiwit 11 September 2001. Pesen saka Éliah kang bakal rawuh iku, marang balung-balung garing kang mati, ngentèni lan kebak kuciwo, yaiku yèn Islam iku “pengadilan-pengadilan pratandha,” kang dadi latar mburi supaya para putrané Allah liyané ing Babil sinau kabeneran.

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

> Dalané wong mursid iku jejeg; Paduka, ingkang Mahajejeg, nimbang margané wong mursid. Satemené, ing dalan paukuman Paduka, dhuh Pangeran, kawula sampun ngantos-antos Paduka; pepénginaning nyawa kawula tumuju dhateng asma Paduka lan dhateng pangéling-éling bab Paduka. Kalayan nyawa kawula, kawula ngangen-angen Paduka ing wayah wengi; satemené, kalayan roh kawula ing salebeting kawula, kawula badhé ngupaya Paduka wiwit énjing: awit manawi paukuman Paduka wonten ing bumi, para pandhudhuking donya badhé sinau kabeneran. Yesaya 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Yokanan Pambaptis, kang dadi Élia kang bakal rawuh, iku “swara” ana ing “ara-ara samun” sajroning telung dina setengahé Wahyu pasal sewelas. Pakaryané kalebu mratelakaké generasi kaping papat lan pungkasané Adventisme, kang jiwané kaangkat munggah lan kang ngendelaké warisan rohaniné para leluhuré, nanging ngrasa yèn bebenduné Allah wis arep tumeka. Wong-wong mau iku generasi kaping papat, awit wis kanthi sampurna kawujud dadi sawijining generasi kang pas pisan kosok baliné Kristus. Wong-wong mau iku generasi ula bedhudhak, nanging isih nuding marang leluhuré Abraham kanggo mbantah yèn satemené wong-wong mau iku generasi Sang Cempé. Generasi Sang Cempé iku generasi pilihané Pétrus; ya iku wong-wong kang ndhèrèk Sang Cempé menyang ngendi waé Panjenengané tindak.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Yokanan mesthi ngaturake dosa-dosané wong-wong sing teka ngrungokaké pesené, awit wong-wong mau padha mratobat lan kabaptis. Panjenengané uga ngandharaké marang wong-wong mau yèn ana Satunggal kang bakal rawuh sawisé panjenengané, kang bakal ngresiki lantaine kanthi tuntas. Pribadi iku ya iku utusaning prejanjian, Panjenengané iku “wong panyapuning rereged” kang nyaponi dhuwit recehan palsu lan permata-permata palsu metu liwat jendhéla lan mulihaké permata-permata asli, kang banjur madhangi ping sepuluh luwih padhang tinimbang nalika William Miller katuntun déning para malaékat ana ing pakaryan nglumpukaké permata-permata asli ana ing gerakaning malaékat kapisan.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Yohanes Pembaptis kanthi langsung nglairaké paukumané tumrap kapercayan kaum Adventis Laodikia marang rama Abrahamé, awit Élia kang bakal rawuh iku kanggo mbalèkaké ati para bapa marang anak-anak, lan ati anak-anak marang para bapak. Prinsip panganggoné Alkitab tumrap kang wiwitan lan kang pungkasan katuduhaké ana ing pakaryan iku, nanging mangkono uga ana tambané tumrap wong-wong kang nemokaké awaké ana ing kahanan buyar, ana ing tanahing mungsuh, mati ana ing ara-ara samun. Wong-wong mau kudu ngakoni dosa-dosané dhéwé lan dosa-dosané para bapakné sarta mratobat. Gegandhèngan karo pangakon marang dosa-dosané dhéwé lan dosa-dosané para bapak, wong-wong mau uga kudu ngakoni manawa sajrone mangsa ara-ara samun telung dina setengah, padha ora lumaku bebarengan karo Gusti. Salajengipun, wong-wong mau uga kudu ngakoni manawa sajrone sajarah iku Gusti Allah ora lumaku bebarengan karo wong-wong mau.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Lan wong-wong sing isih kari saka antaramu bakal saya entek merga pialané dhéwé ana ing tanahé para mungsuhmu; lan uga merga pialané para leluhuré, wong-wong mau bakal saya entek bebarengan karo para leluhuré mau. Yèn padha ngakoni pialané dhéwé lan pialané para leluhuré, bebarengan karo kaluputan sing wis dilakoni marang Aku, lan uga yèn padha lumaku nalisir marang Aku; lan yèn Aku uga wis lumaku nalisir marang wong-wong mau lan nggawa wong-wong mau mlebu ing tanahé para mungsuhé; yèn banjur atiné sing ora kasunat mau padha diasoraké, lan yèn banjur padha nampani paukuman merga pialané: Mangka Aku bakal kèlingan marang prejanjian-Ku karo Yakub, lan uga prejanjian-Ku karo Iskak, lan uga prejanjian-Ku karo Abraham bakal Dakèlingi; lan Aku bakal kèlingan marang tanah iku. Imamat 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

Paugeran iku jalaran padha ora ngèlingi sabat-sabate tanah.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Yokanan Pembaptis, kang dadi Élia sing bakal rawuh, nggambaraken “swara” ana ing ara-ara samun sajroning telung dina satengahé Wahyu bab sewelas. Panjenenganipun badhé nuntun balung-balung garing kang mati supaya “éling” marang angger-anggering Torèté Musa ana ing Horeb, lan manawa wong-wong mau nindakaké mangkono, utusaning prejanjian bakal “éling” marang prejanjian para leluhuré. Nanging namung menawa wong-wong mau ngakoni dosa-dosané, dosa-dosané para leluhuré, lan kang luwih ngasoraké manèh, wong-wong mau kudu nyebut kanthi cetha kaluputan-kaluputan “kang padha dilakoni marang” Gusti Allah.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Dheweke uga kudu ngakoni manawa dheweke wis lumaku “nalisir” marang Gusti Allah, lan manawa Gusti Allah wis lumaku “nalisir” marang dheweke.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Wong-wong mau uga kudu ngakoni manawa dheweke iku balung-balung garing kang mati ana ing dalan ing Wahyu sewelas, awit dheweke kudu ngakoni yen Gusti Allah wis ngirid dheweke menyang tanahing mungsuh, lan tanahing mungsuh iku pati.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Miturut Yohanes Pembaptis, wong-wong iku uga kudu mangsuli pitakonan ngenani sapa “swara” kang sesambat ana ing “ara-ara samun” iku, awit Yohanes takon, “Sapa kang wis ngélingaké kowé supaya mlayu saka bebendu kang bakal teka?”

We will continue these subjects in the next article.

Kita badhé nerusaké prakawis-prakawis punika wonten ing artikel salajengipun.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> “Peladènipun Allah kapréntahaké: ‘Padha sesambat kanthi sora, aja ngampet, ungakna swaramu kaya slomprèt, lan tuduhna marang umat-Ku paneraké, lan marang brayat Yakub dosa-dosané.’ Pangéran ngandika bab umat iki: ‘Saben dina padha ngupaya Aku, lan remen wanuh marang dalan-dalaningSun, kaya sawijining bangsa kang nindakaké kabeneran.’ Ing kéné ana sawijining umat kang ngapusi awaké dhéwé, mbeneraké awaké dhéwé, lan wareg marang awaké dhéwé, lan peladèn iku kapréntahaké supaya sesambat kanthi sora lan nuduhaké paneraké. Ing saben jaman pakaryan iki wis katindakaké kanggo umaté Allah, lan saiki iki luwih katutuhaké tinimbang sadurungé.” Testimonies, jilid 5, 299.

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