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

Kitab Yoèl lan Pasamuwan Advent Dina Pitu Laodikia — Nomer Patbelas

Number Fourteen

Nomer Patbelas

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Sajarah “pakaryan-pakaryan kaelokaning Allah” uga dipratandhakaké déning pitakonan kenabian, “suwéné pira.” Sajarah kang dipratélakaké ana ing rong pralambang iku, lan uga ing akèh pralambang liyané, nggambaraké wektu panyegelan tumrap wong satus patang puluh papat èwu. Ing mangsa iku ana pasulayan ngenani pesen udan pungkasan kang sejati lan akèh pesen udan pungkasan palsu liyané. Mung ana siji pesen udan pungkasan kang asli. Alur crita sajarah suci, ing ngendi Allah nindakaké pakaryan-pakaryan kaelokané, katetepaké ana ing sajroning konteks kitab Yoèl, ing ngendi “anggur anyar” dipunpedhot saka siji golongan déné diwutahaké marang golongan sijiné.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Ana sawatara pepadhan kang mbedakaké ing kitab Yoèl kang prelu digatèkaké. Oyod tegesing tembung “pasemon” iku “nyandhingaké ing jejere” lan sipaté mesthi ngandhut pepadhan antarané rong golongan. Kita wis nate nyandhak sawatara “pepadhan kang mbedakaké” ing kitab Yoèl sadurungé, kanthi nudingaké yèn makutha kasombongan kang dienggo déning para wong mendem sing mrentah Yérusalèm iku dipadhakaké béda karo wong-wong kang ngagem makutha kamulyan. Kita durung nyariosaké kepriyé pralambang kabungahan iku dadi kosok baliné, nanging uga dadi padanané rasa isin; nanging pancèn mangkono anané, lan kita arep nduduhaké iku. Bab alpha lan omega uga katemu ing kitab Yoèl, lan asas manawa kang wiwitan iku nerangaké kang pungkasan uga dikukuhaké déning rong pawartosé Pétrus ing kitab Para Rasul.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Kisah Para Rasul pasal loro dumadi nalika Pentakosta jam sanga énjing (jam katelu), lan pasal telu ana ing jam kasanga (jam telu soré), yaiku wektu kurban sonten. Ing Kisah Para Rasul pasal loro, pawarta kang diproklamakaké déning Pétrus kadadosaké ana ing kamar lotèng sawijining papan panggonan pribadi, nanging piwulangé ing pasal telu kaparingaké ana ing Pedalemané Allah. Kekaroné kaiket déning panggilan marang patobat ana ing kaloro pakumpulan iku. Pesené padha, rong papan géografis kang makili pralambang sawijining penggandhan ana ing sajroning pesen Pentakosta kang kabagi antarané plataran lan Pedalemané Allah. Ing Wahyu pasal sewelas, Yokanan didhawuhi ngukur Pedalemané Allah, nanging platarané ditinggal waé, amarga iku wis kaparingaké marang para bangsa liya.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Lan kaparingake marang aku sawijining glagah kang kaya teken; lan malaékat iku ngadeg, pangandikané: Ngadega, lan ukuren Pedalemané Allah, lan mesbèh, lan wong-wong kang padha nyembah ana ing kono. Nanging plataran kang ana ing sanjabané Pedalemané iku tinggalen waé, lan aja kokukuri; awit iku wus kaparingaké marang para bangsa liya: lan kutha suci iku bakal padha diidak-idak sajroning patang puluh loro sasi. Wahyu 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Mangkono, penggandhaning loro khotbah lan pamecahan papaning loro khotbah mau nandhani anane rong pamirsa tumrap udan pungkasan ing kitab Yoèl. Salah sijiné pamirsa iku para bangsa liya ing sanjabaning Padaleman Suci, lan sijiné manèh yaiku wong-wong Yahudi ing sajroning Padaleman Suci. Ing pengadilan tumrap wong urip, brayat Allah diadili dhisik, lan wiwit 9/11 nganti tekan angger-angger Minggu Padaleman Suci diadili, lan wiwit angger-angger Minggu nganti tekan pungkasaning mangsa palimiraning manungsa para bangsa liya diadili. Pengadilan iku kalakon sajroning udan pungkasan kang déning Pétrus dipratelakaké minangka kang katuduhaké ing kitab Yoèl. Apa kang diwakili déning plataran (para bangsa liya) lan Padaleman Suci (gréjané Allah) ing pamecahan kang katuduhaké ing Para Rasul bab loro lan telu, iku uga dadi pambédan ing Yoèl antarané udan wiwitan lan udan pungkasan. Udan wiwitan teka ing 9/11 lan kawutahaké nalika Padalemané Allah lagi diadili. Nalika proses iku wis rampung, udan pungkasan banjur kawutahaké marang para bangsa liya ing plataran.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Mulané padha bungaha, hé para anak-anak Sion, lan padha sukakna ing Gusti Allahmu; awit Panjenengané wis maringi marang kowé udan wiwitan kanthi ukuran sing lumrah, lan Panjenengané bakal ndhatengaké udan tumrap kowé, yaiku udan wiwitan lan udan pungkasan ing sasi kang kapisan. Yoèl 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Saiki dudu maksudku kanggo netepake bedane profetik antarane kabungahan lan dadi isin, nanging ayat iku maringi pawarta marang umaté Allah supaya “bungaha” marga saka pekabaran udan pungkasan. Pekabaran udan pungkasan iku ngasilake kabungahan profetik ana ing umaté Allah. Kanthi mangkono, bab udan wiwitan utawa udan awal, kang banjur katutaké déning udan pungkasan, iku minangka pralambang watu sandhungan kang disisihaké lan dianggep nggumunaké. Lambang watu pojok kang pungkasane dadi watu pucuk iku sing nggumunaké ana ing paningalé Allah lan uga umat-Né.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Watu kang nggumunake iku makili Alfa lan Omega saka ramalan. Prinsip alfa lan omega sajrone babagan panganggone ramalan iku katandhani déning Alfa lan Omega bola-bali ana ing Sabdané, lan Panjenengané iku Sabda. Awit saka iku, apa kang wis kababar ngenani prinsip iki wis kababar marang kita lan anak-putu kita ing salawas-lawase. Taun 1863 iku watu pucak saka ramalan Kitab Suci, lan iku uga watu pucak saka mangsa malaékat katelu wiwit taun 1844 nganti 1863. Taun 1844 iku watu dhasar, déné 1863 watu pucak saka mangsa ramalan iku. 1844 nganti 1863 iku sawijining mangsa ramalan kang wis katetepake, padha temenan katetepake kaya 538 nganti 1798. Kasunyatan yèn manungsa ora ngerti sawijining prakara kang wis katetepake déning Gusti Allah, ora ndadèkaké prakara mau dadi ora katetepake!

We ended the previous article with the following passage.

Kita ngakhiri artikel sadurungé kanthi pethikan kaya ing ngisor iki.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Aku katuduhaké bilih sesambetanipun kaliyan umat Allah punika, ing sawenèh prekawis, kados sesambetanipun Musa kaliyan Israèl. Wonten ingkang nggresula nglawan Musa nalika wonten ing kaanan ingkang mbebayani, lan sampun wonten ugi ingkang nggresula nglawan piyambakipun.” Testimonies, volume 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Ing taun 1863, James White nggambarake “ing sapérangan bab” “Musa tumrap Israèl.”

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Periode taun 1844 nganti 1863 dipralambangaké déning periode saka pambébasan ing Segara Abang nganti Kadesh kang kapisan. Kadesh kang kapisan iku alpha lan Kadesh kang kapindho iku omega—nyedhiyakaké loro periode patang puluh taun sing nuntun marang Kadesh lan kalorone pungkasané rampung ing pambrontakan.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Roh Wangsit nyelarasake panyabrangan Segara Abang karo kuciwa gedhé taun 1844. Kitab Suci nyelarasake panyabrangan Segara Abang karo salib, lan Sister White netepake manawa kuciwané para murid ing salib iku nggambarake kuciwa gedhé taun 1844. Kersané Gusti yaiku supaya lumebu langsung menyang Tanah Prajanjian, lan pratandha géografis lawanging mlebu menyang Tanah Prajanjian iku Yerikho, yaiku panggonan ing minggu kapindho sasi Desember 2025 iki para arkeolog nembe ngedhuk Yerikho kuna—nanging mung kanggo nemokake, kanthi gumun lan susah atiné, manawa témbok-témbok rubuh sing padha temokake ana ing kana kabèh rubuhe metu menyang njaba, dudu mlebu menyang njero kaya lumrahe ing sajroning sawijining pengepungan. Ing sawijining pengepungan kuna, témbok-témbok iku digebugi nganti ambruk lan didhorong rubuh menyang sisih njero. Nanging ora mangkono karo Yerikho.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Mulané bangsa iku padha surak-surak nalika para imam muni slomprèt; lan kelakoné, nalika bangsa iku krungu swaraning slomprèt, sarta bangsa iku padha surak kanthi swara sora banget, temboké ambruk rata, mula bangsa iku padha munggah mlebu ing kutha, saben wong terus maju ing ngarepé dhéwé, lan padha ngrebut kutha mau. Yosua 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Para arkéolog uga nemokaké guci-guci kang isi panganan, kang nandhakaké yèn nalika témbok-témbok iku ambruk, iku dudu pangepungan dawa kang molor. Iki uga njawab sawijining pitakonan ing antarané golongan arkéologi bab apa sebabé cathetan Alkitab ngenani rubuhé Yerikho nyebutaké yèn wong-wong mau “munggah” mlebu menyang Yerikho lumantar sawijining bukit utawa tanjakan, kang saiki padha mangertèni yèn iku kawangun nalika témbok-témbok iku ambruk metu.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Rintangan kapisan sing ngumumaké mlebu menyang Tanah Prajanjian yaiku Yerikho, sawijining kutha kang nduwèni pangaribawa lan kasugihan. Yerikho iku 1863, lan Yerikho iku sawijining pokok ramalan Kitab Suci, ora mung minangka pepindhan tumrap wektu angger-angger Minggu, nanging uga gegayutan karo ambruk lan tanginé. Yerikho uga nduwèni patrapa ramalané dhéwé kang mligi diucapaké marang kutha iku. Yosua ngucapaké ipat-ipat marang wong sing mbangun manèh Yerikho, lan kanthi mangkono mratelakaké yèn wong sing mbangun manèh Yerikho bakal kelangan anak lanang sing paling enom lan sing paling tuwa sajroning pambangunan manèh kutha kang kena ipat-ipat iku. Siji anak kudu ilang nalika dhasaré dilebokaké, lan sijiné manèh nalika gapurané diadegaké. Ramalan iku kaleksanan, lan cathetan babagan kaleksanané kacathet ana ing Kitab Suci, saéngga Yerikho dadi pralambang alkitabiah sing wis mantep.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Ing sajroning karusakané ing sajarah, lan ing paukuman kenabianné, kang banjur katut déning kasampurnaning sajarah saka ramalan iku, kita nemoni telung seksi kang padha ngandika bab Yerikho ing taun 1863. Katelu paseksi mau kudu ditrapaké marang taun 1863. Telung seksi iku padha ngadeg bebarengan, padha kaya telung Musa kang ngadeg kanthi makna kenabian ing pungkasaning saben mangsa patang puluh tauné dhewe-dhewe. Salah siji saka mangsa patang puluh taun iku cetha selaras karo sajarah Millerite, saéngga netepaké yèn katelu gambaran Musa ing pungkasaning saben mangsa patang puluh taun iku padha selaras karo sajarah taun 1863—yaiku sajarahé malaékat katelu.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Loro saka telung paseksi iku tumrap patang puluh tauné Musa rampung ana ing Kadesh; pungkasan katelu saka patang puluh taun iku ana ing Kali Yordan, lan pungkasan kapindho ana ing Segara Abang. Pungkasan saka patang puluh taun kapisan yaiku nalika Musa mlayu saka Mesir. Katelu mau padha njlentrehake sawijining mlayu metu saka Mesir minangka kasampurnaning wangsit Abraham bab patang atus telung puluh taun pangawulan ing Mesir.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Telung mangsa patang puluh tauné Musa, kang pungkasané (capstone) makili sawijining pralambang pangluwaran saka Mesir, iku minangka panggenepaning wangsit Abraham bab panawanan ana ing pangawulan Mesir lan pangluwaran metu saka ing kono. Minangka juru luwar kang wis dinubuataké tumrap prasetyaning prejanjian Abraham, Musa piyambak miwiti kanthi kaslametaké metu saka banyu, kaya maknané asmane. Sawisé kuwi Musa nuntun umat Allah ngliwati banyuné Segara Abang lan banjur menyang pasisiré pangluwaran, kang dilambangaké déning Kali Yordan. Alfaing uripé Musa yaiku kaslametan saka banyuné Nil lan omegané yaiku kaslametan kang dilambangaké déning banyuné Kali Yordan. Alfaing uripé Musa kagambar lumantar pengalaman kang ditegesi déning asmane lan wong tuwané; wong tuwané kang saleh ngerti yèn bayi iku wis katibanan ukuman pati, kaya dene patang puluh taun sawisé iku nalika Musa matèni wong Mesir. Minangka wong tuwa kang saleh, kang mangerti yèn anaké kudu diluwaraké saka ukuman pati, wong tuwané nyawisaké kanggo dhèwèké sawijining prau pandhita, kang nyabrang saka donyané wong Ibrani menyang donyané wong Mesir, kaya dene Musa ninggalaké ing pungkasan patang puluh taun donyané wong Mesir tumuju donyané wong Ibrani.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Musa mbalèni carita Nuh ing kawilujengané saka banyu. Sebutan sing kapisan banget ngenani Musa minangka “juru-wilujeng” saka wangsit prejanjian Abraham suwene patang atus telung puluh taun iku minangka pambalènan sajarah nalika Allah lumebu ing prejanjian karo manungsa, mula nggabungaké wangsit prejanjian Abraham bab umat pilihan karo janji prejanjian kanggo sakabèhé manungsa. Iki nandhakaké sawijining baptisan ing pamindhah bayi Musa marang putriné Firaun, awit pati diakoni déning pakaryané wong tuwa, panguburan dilambangaké déning pethi ing ndhuwur banyu, lan wunguné maneh iku putriné Firaun.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Uripé Musa diwiwiti kanthi pratandha pralambang baptisané pethi Nabi Nuh. Mangkono, wiwit wiwitan angka “8” kagandhèngaké karo Musa, amarga oyod saka sesambetan prajanjiané kawiwitan saka angka “8” saka prajanjiané Nuh, lan pakaryané yaiku netepaké tata upacara tetak ing dina “kaping wolu”. Sawisé kuwi, dhèwèké diuji lan gagal pas ing upacara iku dhéwé. Uripé Musa diwiwiti kanthi sawijining baptisan, lan patang puluh taun sawisé iku ana sawijining pati (wong Mesir) sing nandhani titik nalika Musa wong Mesir mati lan dadi kanthi temen-temen putrané Abraham. Wiwitan lan pungkasané patang puluh taun pisanan ing uripé Musa diwakili déning sawijining baptisan. Sing kapisan nandhani sawijining transisi saka Ibrani dadi Mesir, lan sing pungkasan saka Mesir dadi Ibrani. Patang puluh taun sawisé kuwi, Musa nuntun umaté Gusti Allah ngliwati baptisané Segara Abang, ing lelampahané tumuju baptisan ing Yardèn, sing ora tau kasil tekan déning dhèwèké.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Umat Allah ing sangisoré tuntunan Yosua mlebet ing Tanah Prajanjian tanpa Musa, awit Musa séda sakdurungé tekan baptisan ing Kali Yordan. Musa ngandika, lan Pétrus mbalèni, yèn Pangéran Allahmu bakal nangèkaké sawiji nabi kaya Musa. Nabi kang dipralambangaké déning Musa iku Kristus, lan Panjenengané miwiti pakaryanipun persis ing papan Musa mandheg. Panjenengané miwiti pakaryanipun ing baptisanipun, lan baptisan iku minangka papan sing pas nalika Yosua mbaptis Israel kuna nalika padha nyabrang Yordan mlebet ing Tanah Prajanjian. Injil-injil maringi pawartos dhateng kita bilih Yohanes lagi mbaptis ing Bethabara, yaiku papan panyabrangan, lan tegesipun papan panyebrangan nganggo prau.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Segara Abang iku pralambang pambrontakan Mesir, sing nandhakake yèn paseksèn kenabiané Musa ing larik iki iku kabeneran. Saka Kali Nil tumuju Segara Abang (kadhangkala uga sinebut kali) lan banjur tumuju Yordan. Musa, kang tegesé ‘kaslametaké metu saka banyu,’ miwiti lan mungkasi paseksèné ana ing banyu kaslametan, lan saben banyu iku mujudaké rong golongan wong sing padha nyembah.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Patang puluh taun kapisané Musa nggambarake pawarta malaékat kang kapisan, lan patang puluh taun kang kapindho iku malaékat kang kapindho, déné kang katelu iku malaékat kang katelu. Katelu malaékat iku nduwèni ciri-ciri kenabiané dhéwé-dhéwé kang khas, kayata yèn katelu pawarta iku kabèh kaawakaké ing pawarta kang kapisan. Kawujudan iki wis pirang-pirang taun kita tuduhaké ing ngarepé umum gegayutan karo telung pasal kapisan saka kitab Daniel.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Ing bab kapisan, Daniel wedi-asih marang Gusti Allah lan ora gelem mangan panganan Babil; lan Gusti Allah ngluhuraké dhèwèké ana ing ujian kapindho bab panganan lan sesanti kang banjur kadadèkaké pangadilan lan ujian kaping telu kang ditindakaké déning Nebukadnésar piyambak. Daniel bab kapisan iku malaékat kapisan ing Wahyu patbelas kang ngumumaké, “wedia marang Gusti Allah,” “mènèhana Panjenengané kamulyan,” kaya kang ditindakaké Daniel ana ing ujian kapindho bab panganan lan sesanti, awit “wektuné pangadilan” Nebukadnésar wis rawuh.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Patang puluh taun kang kapisan sajroning uripé Musa diwiwiti amarga wong tuwané wedi marang Allah. Nalika putriné Sang Pringon mirsa pethi iku ana ing banyu, Musa wus ngliwati pacoban kang kapindho, yaiku pacoban pandeleng. Banjur putriné Sang Pringon netepaké yèn dhèwèké ora kena dipatèni. Pangadilan uga tumeka ing pungkasan patang puluh taun kang kapisan, nalika panjenengané matèni wong Mesir iku lan kudu mlayu saka Mesir.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Ing patang puluh taun kapindho, malaékat kapindho ing Wahyu patbelas sing ngumumaké rubuhé Babil dititèni déning rubuhé Mesir. Ing rubuhing iku, ing pungkasané patang puluh taun, ana sawijining panyingkapan gedhé banget saka pangwasané Allah, kaya déné sing kadadéan ing pungkasané pekabaran malaékat kapindho nalika Pambengok Tengah Wengi taun 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Patang puluh taun kaping telu diwiwiti kanthi ukuman pati kang diumumaké marang meh kabèh pasamuwan iku, lan dipungkasi kanthi ukuman pati marang pimpinaning pasamuwan mau.

Sister White identifies that our work is to combine the three angels’ messages.

Suster White netepake bilih pakaryan kita punika nggabungaken pekabaraning malaékat telu.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Gusti badhé ngukum jagad iki awit durakané. Panjenengané badhé ngukum badan-badan agami marga saka panampikané marang pepadhang lan kayektèn kang wis kaparingaké marang wong-wong mau. Pesen agung, kang nggabungaké pesen malaékat kapisan, kapindho, lan katelu, kudu diparingaké marang jagad. Iki kudu dadi boboting pakaryan kita.” The Seventh-day Adventist Bible Commentary, jilid 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Patang puluh taun kapisané Musa nggambaraké malaékat kapisan ing Wahyu patbelas, lan patang puluh taun kapindhoné iku malaékat kapindho, déné patang puluh taun kateluné iku malaékat katelu. “Pesen agung” kita yaiku nggabungaké “pesen-pesen malaékat kapisan, kapindho, lan katelu,” kang nempataké kabèh telung pralambangé Musa ing taun 1863, lan mulané ana telung Musa ing hukum Minggu.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

1844 nganti 1863 nyakup loro paseksi saka loro-loroné mangsa patang puluh taun sing nuntun marang Kadesh. Ilham netepaké yèn kang katelu ora bisa ana tanpa kang kapisan lan kang kapindho; mulané, patang puluh taun kang kapisan ing uripé Musa uga kudu nggambaraké 1844 nganti 1863. Musa lagi matèni wong Mesir ing 1863, bebarengan karo Musa ngetog Watu nganggo teken panguwasané lan uga nalika Musa nyuwun supaya ndeleng kamulyaning Allah ing sajarah pambrontakan pedhet emas. Ana telung Musa ing 1863 lan ukum Minggu, lan kabèh iku umuré patang puluh taun.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Saben telung periode Musa ngemot sawijining pangluwaran lumantar banyu; Musa ana ing kranjang iku selaras karo Musa lumantar Segara Abang, kang selaras karo Musa ping pindho ana ing Kali Yordan: Nil, Segara Abang, lan ping pindho ana ing Yordan. Banyu pangluwaran dipralambangaké ana ing saben telung periode iku, amarga kabèh mau padha selaras karo periode nalika banyu pangluwaran lagi kawutahaké sajroning mangsa udan pungkasan.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Ing pungkasaning mangsa katelu patang puluh taun, Musa nggebug Watu iku nganggo tekené. Ing pungkasaning patang puluh taun kapindho, tekené misahaké Segara Abang. Ing pungkasaning patang puluh taun kapisan, dhèwèké nampik teken panguwasa Mesir, lan milih nandhang sangsara bebarengan karo bangsane.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Ing pungkasaning mangsa kapisan ana wong Mesir mati, lan ing pungkasaning mangsa kapindho para militèr, para pambarep, lan kapamimpinan Mesir padha mati. Ing pungkasaning mangsa katelu bangsa Israèl, Harun, lan Musa kabèh wis padha mati. Iki telung sajarah sing sajajar, sing “line upon line” saben-saben nggambarake taun 1844 nganti 1863—sajarahé malaékat katelu, kang salajengipun nggambarake 9/11 nganti hukum Minggu, lan mangsa Pentakosta nalika toya pangluwaran kauncalaké.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Musa ana ing kaloro pambrontakan ing Kadesh, lan pambrontakan-pambrontakan ing Kadesh iku kaloroné dadi watu pucak ing périodhé dhéwé-dhéwé. Kaloroné makili taun 1863, kang uga dadi watu pucak saka période malaékat katelu, diwiwiti déning alfa ing taun 1844 nganti tumeka watu pucak taun 1863. Nalika nimbang pepadhang kang nggumunaké saka watu kang wiwit minangka dhasar lan rampung minangka watu pucak, katitèn yèn watu pucak iku tansah luwih ageng sacara profètis. Sawatara tetes sithik ing wiwitan mangsa Pentakosta, kang nuntun marang pangcurahan kanthi kebak ing watu pucak ing dina Pentakosta, nggambaraké kayektèn iki.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

Ing 9/11, wiwitaning panyiraman iku diwiwiti lan pungkasané tekan ing pametu kang kebak sajroning undhang-undhang Minggu. Kayektèn iki mratélakaké yèn dosa Musa ing Kadesh kapindho lan omega iku luwih gedhé tinimbang pambrontakan ing pambrontakan Kadesh kapisan lan alfa. Pambrontakan alfa ngasilaké pati tumrap sakabèhé bangsa, lan pambrontakan omega ngasilaké pati tumrap siji wong (Musa), nanging dosané wong siji iku luwih gedhé tinimbang dosa korporaté sakabèhé bangsa. Wong kang dosa mesthi mati, lan ing tataran iku ora ana bédané antarané dosa Musa lan dosa wong Israèl liyané, nanging sacara kenabian, tumindak Musa nggebug Kristus kaping pindho iku luwih gedhé, awit iku minangka watu panutup saka mangsa patang puluh taun mau.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Pambrontakané Musa ing Kadesh omega kaping kaloro iku dosa kang luwih gedhé tinimbang pambrontakané para anak Israèl nalika padha nampik pêsenipun Yosua lan Kaleb. Musa kanthi profetik ngadeg ing 1863, ing kono piyambakipun seda ing ara-ara samun marga saka pambrontakanipun. Musa ugi ngadeg ing 1863, ing kono umat prajanjian ingkang rumiyin padha seda ing ara-ara samun marga saka pambrontakanipun, nanging Musa boten melu ing pambrontakan punika. 1863 selaras kaliyan angger-angger Minggu, makatên ugi pambrontakané Harun bab pedhèt emas. Ing sajarah punika, ingkang selaras kaliyan Kadesh, 1863, lan angger-angger Minggu, Musa saweg ndedonga supados nyumurupi kamulyaning Allah.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Kadesh nggambarake taun 1863, lan Musa ana ing kaloro Kadesh mau; mula adhedhasar loro seksi Alkitab, kang loro-lorone uga minangka watu pucuk, kita netepake manawa mangsa katelu patang puluh taun, kang ora pungkasané ing Kadesh, uga nggambarake taun 1863. Ing kana “Musa kang ora kasucèkaké” lagi nyalibaké Kristus maneh, amarga dheweke nampik Sang Watu Karang. Ing taun 1863, lan ing momen diparingaké Toret ing Sinai, “Musa kang kasucèkaké” lagi ngupaya tabiaté Allah. Ing taun 1863 Musa nggambarake sawijining prawan wicaksana lan uga sawijining prawan bodho.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “Wong Farisi lan tukang-mupuk béya makili rong golongan gedhé kang dadi pamérangané para wong sing teka kanggo nyembah marang Gusti Allah. Loro wakilé kang wiwitan kapanggih ana ing anak loro kang kapisan lair menyang donya.” Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

Ing Kadesy lan 1863, Musa nggambarake “rong golongan gedhé kang ing jeroné wong-wong” “kang nyembah Gusti Allah iku kabagi”. Musa iku tuladha tumrap wong satus patang puluh papat èwu, kaya dene Pétrus.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Kanggo saben golongan kang katuduhake déning wong Farisi lan wong pemungut béya, ana sawijining piwulang ana ing sajarah rasul Pétrus. Ing wiwitan dadi muridé, Pétrus ngira yèn dhèwèké kuwat. Kaya wong Farisi, miturut panganggepé dhéwé dhèwèké ‘ora kaya wong-wong liyané.’ Nalika Kristus, ing wengi sadurungé Panjenengané kaulungaké, wis luwih dhisik ngélingaké para muridé, ‘Kowé kabèh bakal kasandhung merga saka Aku ing wengi iki,’ Pétrus kanthi manteb mratélakaké, ‘Sanajan kabèh bakal kasandhung, nanging aku ora.’ Markus 14:27, 29. Pétrus ora mangerti bebayané dhéwé. Kapercayan marang awaké dhéwé wis nyasaraké dhèwèké. Dhèwèké ngira yèn bisa ngadhepi panggodha; nanging sajroning sawatara jam waé ujian iku teka, lan kanthi sumpah lan tembung pameca, dhèwèké nyélaki Gustiné.” Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Ing hukum Minggu, yaiku 1863, Pétrus nggambarake rong golongan: wong-wong kang nampa tandha kéwan mau utawa wong-wong kang nampa segelé Allah. Nalika Yésus ngowahi jeneng Simon dadi Pétrus, iku nglambangaké wong satus patang puluh papat èwu. Pangerten iku uga dilambangaké kanthi ngalikaké jeneng Pétrus nganggo angka saka urutan aksara ing alfabèt Inggris. Manawa tèknik kang padha iku kita terakaké marang 1863, kita bakal oleh 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Loro saka telung pralambang Musa sing cocog karo 1863 netepake manawa mangsa katelu uga mesthi cocog. Loro garis Kadesh ngenali carita bab para prawan wicaksana lan para prawan bodho, lan mangsa katelu ngenali sawijining upaya kanggo migunakaké ikhtiar manungsa guna ngrampungaké pakaryan ilahi. Nggantungaké kapercayan marang kakuwatan manungsa kaya kang ditindakaké déning Musa marang wong Mesir nggambarake kapercayan marang wewenang manungsa ngungkuli wewenang kang wus katetepaké.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Sister White nyatakaké yèn “sesambunganipun kaliyan umaté Allah ing sawatara bab punika kados sesambunganipun Musa kaliyan Israèl.” Ing taun 1863, Musa dipunwakili déning James White. Ing taun 1863, James White lagi matèni wong Mesir, nggebag Kristus kaping pindho lan ndedonga tumrap para pambrontak ingkang nampik piwulang bab “pangaso” ingkang dipunaturaké déning Yosua lan Kaleb. Musa punika satunggal prawan bodho nalika piyambakipun nggebag Watu punika kaping pindho lan satunggal prawan wicaksana nalika piyambakipun nyuwunaken pangapunten tumrap para pambrontak Israèl.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Kita badhé nutup artikel punika kanthi pethikan ing Bilangan patbelas, ing pundi Musa mapan wonten ing 1863, nalika piyambakipun kaparingan sesawangan bab kamulyaning Allah ing sajarah paralel ingkang dipunlambangakén déning pambrontakan pedhèt emas.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Ing pethikan punika Sang Pangéran nyuwun pitaken, “nganti pira suwéné,” Panjenengané kedah ngadhepi para pambrontakipun Israèl, ingkang dados pitaken ingkang sami kaliyan ingkang dipunaturaken Yesaya dhateng Sang Pangéran wonten ing pasal kaping enem. Pramila dipunmangertosi bilih kitab Wilangan mapanakaken sajarah punika ing salebeting wekdal nalika bumi dipun padhangi déning kamulyaning Allah, kados dene para malaékat ugi nandhani ing ayat kaping tiga saking Yesaya 6. 9/11 punika watu dhasar saking sajarah 1844 dumugi 1863, lan undhang-undhang Minggu punika watu pucaking bangunan. Latar ing kitab Wilangan punika boten kirang saking sawijining gambaran saking kidung utawi pasemon bab pakebonan anggur, nalika Israèl kuna dipunliwati, déné Sang Pangéran mlebet ing prajanjian kaliyan Yosua.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Lajeng sakèhé pasamuwan padha ngunggahaké swarané lan padha sesambat; sarta umat mau padha nangis ing wengi iku. Lan sakèhé bani Israèl padha nggresula marang Musa lan marang Harun; sarta kabèh pasamuwan padha matur marang wong loro mau, Muga-muga awaké dhéwé wis mati ana ing tanah Mesir! utawa muga-muga awaké dhéwé wis mati ing ara-ara samun iki! Lan yagéné Pangéran nggawa awaké dhéwé menyang tanah iki, supaya padha rubuh déning pedhang, nganti para garwa lan anak-anak kita dadi jarahan? Apa ora luwih becik menawa awaké dhéwé bali menyang Mesir? Lan padha kandha siji marang sijiné, Ayo padha milih pangareping pasukan, banjur padha bali menyang Mesir.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Banjur Musa lan Harun padha sujud nganti rai tumungkul ana ing ngarsané sakèhé pasamuwan jemaahé bani Israèl. Lan Yosua bin Nun lan Kaleb bin Yefune, kang klebu golongan wong-wong sing wus ndelok tanah iku, padha nyuwèk sandhangané; lan padha ngandika marang sakèhé pasamuwané bani Israèl, pangandikané:

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Tanah kang wus kita liwati kanggo ndlidhiki iku, satemene tanah kang becik banget. Manawa Sang Yehuwah rena marang kita, Panjenengane bakal nuntun kita mlebu ing tanah iku lan maringi tanah iku marang kita; tanah kang kebak mili susu lan madu. Mung aja padha mbrontak marang Sang Yehuwah, lan aja wedi marang bangsa kang manggon ing tanah iku; awit wong-wong iku bakal dadi panganan kita: pangayomané wus sirna saka wong-wong mau, lan Sang Yehuwah nunggil karo kita: aja wedi marang wong-wong mau.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Nanging sakèhé pasamuwan padha mréntahaké supaya wong-wong iku dibandhemi watu. Lan kamulyané Pangéran banjur ngatingal ana ing Kémah Pasamuwan ana ing ngarsané sakabèhé bani Israèl. Pangéran banjur ngandika marang Musa, “Nganti kapan bangsa iki bakal nesoni Aku? Lan nganti kapan wong-wong mau ora precaya marang Aku, senadyan ana sakèhé pratandha kang wus Dakpragakaké ana ing tengah-tengahé?”

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Ingsun bakal nggebag wong-wong mau nganggo pageblug, lan nyingkiraké warisané saka wong-wong mau, lan saka kowé Ingsun bakal ndadèkaké sawijining bangsa kang luwih gedhé lan luwih kwasa tinimbang wong-wong mau.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Musa banjur ngandika marang Pangeran, “Banjur wong Mesir bakal krungu bab iku, awit Paduka sampun ngirid bangsa punika metu saking ing satengahing wong-wong iku kanthi panguwaos Paduka; lan wong-wong iku bakal nyaritakake bab punika marang para pedunung ing nagari punika; awit wong-wong mau sampun krungu bilih Paduka, dhuh Pangeran, wonten ing satengahing bangsa punika, bilih Paduka, dhuh Pangeran, katingal adhep-adhepan, lan mendhung Paduka tetep wonten ing sanginggilingipun, lan Paduka lumampah wonten ing ngajengipun, ing wayah awan kanthi tugu mendhung, lan ing wayah bengi kanthi tugu geni. Saiki manawa Paduka mateni sedaya bangsa punika kaya wong satunggal, mila bangsa-bangsa ingkang sampun krungu kawentar Paduka badhe matur mangkene: ‘Amargi Pangeran boten kuwasa ngirid bangsa punika mlebet ing tanah ingkang sampun dipun supaosi dhateng wong-wong mau, mila Panjenenganipun lajeng mejahi wong-wong mau ing ara-ara samun.’”

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Lan sapunika, kula nyuwun dhumateng Paduka, mugi kakuwasanipun Pangéran kula dados ageng, miturut kados ingkang sampun Paduka ngandika, pangandikanipun, Pangéran punika sabar dangu lan kebak sih-rahmat, ngapunteni kalepatan lan panerak, nanging babar pisan boten mbébasaken tiyang ingkang kalepatanipun, nekakaken kalepatan para bapa dhateng anak-anakipun dumugi tumeka turun kaping tiga lan kaping sekawan. Kula nyuwun, mugi Paduka ngapunteni kalepataning bangsa punika miturut agenging sih-rahmat Paduka, kados dene Paduka sampun ngapunteni bangsa punika wiwit saking Mesir ngantos dumugi sapunika.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> Pangéran banjur ngandika, Aku wus ngapunteni miturut tembungmu; nanging satemen-temené, demi gesang-Ku, saindenging bumi bakal kapenuhan kamulyaning Pangéran.

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Awit sakehing para wong iku kang wus padha nyumurupi kamulyanku lan pratandha-pratandha Ajaib-Ku, kang Sun tindakake ana ing tanah Mesir lan ana ing ara-ara samun, sarta saiki wus padha nyoba Aku nganti ping sapuluh iki, lan ora gelem ngrungokake swaraningSun; mesthi padha ora bakal weruh tanah kang wus Sun supaosake marang para leluhure; mangkono uga ora ana siji bae saka wong-wong kang wus nantang Aku kang bakal weruh tanah iku. Nanging abdi-Ku Kaleb, marga dheweke nduweni roh kang beda ana ing sajroning awake, lan wus ndherek Aku kanthi sampurna, dheweke iku bakal Sun lebokake menyang tanah kang wus dileboni mau; lan turunane bakal ndarbeni tanah iku. (Ing wektu iku wong Amalek lan wong Kanaan padha manggon ana ing lebak.) Sesuk padha balia, banjur budhala menyang ara-ara samun lumantar dalan menyang Segara Abang.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> Pangéran ngandika marang Musa lan marang Harun, pangandikané, “Nganti pira suwéné Ingsun kudu nandhang pasamuwan kang ala iki, kang padha grundhèl marang Ingsun? Ingsun wis krungu grundhélané bani Israèl, kang padha digrundhèlaké marang Ingsun. Kandhaa marang wong-wong mau, ‘Demi kasunyataning gesang-Ku, pangandikané Pangéran, kaya sing wis kokucapaké ana ing kuping-Ku, mangkono uga bakal Ingsun tindakaké marang kowé: bangkai-bangkaimu bakal padha rubuh ana ing ara-ara samun iki; lan kabèh wong ing antaramu kang wis kaétung, miturut gunggungmu kabèh, wiwit umur rong puluh taun munggah, kang padha grundhèl marang Ingsun, satemené kowé ora bakal lumebu ing nagara kang wus Ingsun sumpahi bakal Ingsun parengaké kowé manggon ana ing kono, kejaba Kaleb biné Yefuné lan Yosua biné Nun. Nanging anak-anakmu cilik, kang kokandhakaké bakal dadi jarahan, wong-wong iku bakal Ingsun lebokaké; lan bakal padha wanuh marang nagara kang wis kokremehaké. Nanging tumrap kowé, bangkai-bangkaimu bakal padha rubuh ana ing ara-ara samun iki. Lan anak-anakmu bakal padha ngumbara ana ing ara-ara samun patang puluh taun lawasé, lan bakal nanggung sundalmu, nganti bangkai-bangkaimu entèk ana ing ara-ara samun. Miturut cacahe dina nalika kowé ndhedhes tanah iku, yaiku patang puluh dina, saben dina diétung setaun, kowé bakal nanggung kaluputanmu, yaiku patang puluh taun, lan kowé bakal mangertèni putusing prasetyaning-Ku.’”

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> Ingsun, Pangeran Yehuwah, wus ngandika: satemen-temené Ingsun bakal nindakaké mangkono marang sakehé pasamuwan ala iki, kang padha nglumpuk bebarengan nglawan Ingsun; ana ing ara-ara samun iki wong-wong mau bakal tumpes, lan ana ing kono padha bakal mati. Lan para wong lanang, kang dikongkon déning Musa kanggo nyelidiki tanah iku, kang wus bali lan ndadèkaké sakehé pasamuwan padha sambat nglawan dhèwèké, marga nggawa pawarta ala bab tanah iku, ya para wong lanang mau kang nggawa pawarta ala bab tanah iku, padha mati kena pageblug ana ing ngarsané Pangeran Yehuwah.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Nanging Yosua, putrané Nun, lan Kaleb, putrané Yefune, kang kalebu para wong sing lunga ndhèlèk-ndhèlèk tanah iku, padha tetep urip. Wilangan 14:1–38.

We will continue these thoughts in the next article.

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

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