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# The Revelation of Jesus Christ - Number One

Wahyu bab Gusti Yesus Kristus - Nomer Siji

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Winih-Winih Wahyu: Mbabar Permadani Kenabian saka Pasemon nganti Pepènget Pungkasan

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Amérika Sarékat kanthi cetha diidentifikasi ing Kitab Suci. Ana sawetara pérangan Kitab Suci sing kanthi mligi ngenali Amérika Sarékat ing pungkasaning jagad. Ing Wahyu pasal telulas, Amérika Sarékat iku kéwan nomer loro, utawa kéwan sungu loro sing metu saka bumi lan nglarang saindenging jagad supaya ora bisa tuku utawa adol—kajaba yèn padha nduwèni tandha kéwan iku.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Aku banjur ndeleng kéwan liya munggah saka bumi; lan dhèwèké duwé sungu loro kaya cempé wedhus, nanging gunemané kaya naga. Lan dhèwèké nindakaké sakèhé pangwasané kéwan kang kapisan ana ing ngarsané, lan ndadèkaké bumi lan wong-wong kang manggon ana ing kono nyembah marang kéwan kang kapisan, kang tatu sing matèni iku wus mari. Lan dhèwèké nindakaké pratandha-pratandha gedhé, nganti bisa ndadèkaké geni tumurun saka swarga menyang bumi ana ing ngarsané manungsa, lan ngapusi wong-wong kang manggon ing bumi lumantar pratandha-pratandha kang diparingaké kuwasa kanggo ditindakaké ana ing ngarsané kéwan mau; kanthi ngandika marang wong-wong kang manggon ing bumi, supaya padha gawé reca kanggo kéwan kang kena tatu dening pedhang, nanging tetep urip. Lan dhèwèké kaparingi kuwasa kanggo maringi napas marang reca kéwan mau, supaya reca kéwan mau bisa guneman lan uga ndadèkaké sapa waé kang ora gelem nyembah reca kéwan mau dipatèni. Lan dhèwèké ndadèkaké kabèh wong, cilik lan gedhé, sugih lan mlarat, wong bébas lan kawula, padha nampani tandha ing tangan tengené utawa ing bathuké; lan supaya ora ana wong siji waé kang bisa tuku utawa adol, kajaba wong kang nduwèni tandha mau, utawa jenengé kéwan mau, utawa wilangan jenengé.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Iki kawicaksanan. Sing sapa nduwèni pangerten, cacahen wilanganing kéwan iku: awit iku wilanganing manungsa; lan wilangané nem atus suwidak enem. Wahyu 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Ana pitung ciri kenabian utama ing pethikan iki kang gegandhèngan karo kéwan saka bumi kang sungu loro. Dhèwèké nindakaké pangwasané kéwan sing ndhisiki dhèwèké; dhèwèké njalari saben wong ing donya nyembah marang kéwan sing ana sadurungé dhèwèké; dhèwèké nindakaké pratandha-pratandha gedhé kang katon déning kabèh wong; dhèwèké nasaraké sakabèhé donya lan mrentah donya supaya gawé reca kéwan sing ana sadurungé dhèwèké; dhèwèké maringi urip marang reca kéwan mau lan reca iku banjur guneman; dhèwèké meksa, kanthi paukuman pati, sakabèhé donya supaya nyembah marang reca kanggo kéwan mau; lan dhèwèké meksa sakabèhé donya supaya nampa tenger mau ana ing bathuk utawa tangan, sarta nglarang tuku lan adol tumrap wong-wong sing ora duwé tenger, asmane, utawa cacahe kéwan mau.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Pakaryan pangapusan kang kalakon déning kéwan galak sing metu “saka ing bumi” ing ayat sewelas iku mengkono ngapusi lan kuwatané, nganti “ngapusi wong-wong kang manggon ing bumi.” Donya kabèh bakal kapusan déning Amérikah Sarékat. Tegesé, kajaba pasamuwané Allah—sakabèhé donya bakal kapusan supaya nampa tandha antikristus. Kadadéan-kadadéan sunnat sing ndhisiki pangapusan sa-donya iki wis wiwit lumaku.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Ana carita-carita saka Kitab Suci sing wis dingerteni déning akèh wong, senajan mung ing tataran sing lumrah. Akèh-akèhé wis tau krungu bab pasamuwan antarané Musa lan Firaun, Daniel lan Nebukadnezar, utawa Yésus lan Pilatus. Wong-wong ngerti carita-carita Kitab Suci iki kanthi tingkat pangerten sing béda-béda, nanging ora mesthi nyumurupi yèn wangsit Kitab Suci kanthi langsung lan kanthi cetha banget ngenali raja-raja lan karajan-karajan. Mesthi mangkono kahanané tumrap Musa, Daniel, lan Kristus. Mesir, Babil, lan Roma kabèh wus kasebut kanthi cetha ana ing wangsit Kitab Suci sadurungé sajarah kelakon nalika karajan-karajané masing-masing netepi ramalan-ramalan ngenani karajané dhéwé-dhéwé. Gusti Allah ora tau owah.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Amarga Ingsun iki Pangeran Yehuwah, Ingsun ora owah; mulane sira, para putraning Yakub, ora sirna. Maleakhi 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yesus Kristus tetep padha, wingi lan dina iki lan ing salawas-lawase. Ibrani 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Kasunyatan menawa Allah ora nate owah maringi kita kalodhangan kanggo ngetrapaké sawatara logika prasaja tumrap panggatosan kita bab kéwan bumi mawa sungu loro ing Wahyu telulas. Amarga kita sumurup manawa Allah sampun maringakaké ramalan-ramalan kang kanthi langsung ngenali karajan-karajan Mesir, Babilon, lan Roma nalika saben-saben mau sesambungan kaliyan pasamuwané Allah lan nganiaya, kita saged netepaké sawatara kasunyatan ngenani kéwan bumi ing Wahyu telulas. Kéwan bumi punika, kados dene Mesir, Babilon, lan Roma, badhé kanthi langsung dipunidentifikasi ing nubuatan Kitab Suci sadèrènging sajarah nalika ramalan ngenani bangsa punika kalampahan. Kawula ngandika bilih kita saged netepaké kasunyatan punika adhedhasar satunggaling paugeran Kitab Suci ingkang prasaja nanging wigati. Paugeran punika nandhesakaké bilih kayektèn dipunteguhaké adhedhasar paseksèné wong loro.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> Miturut tuturé wong loro utawa wong telu minangka seksi, wong kang pantes dipatèni iku kudu dipatèni; nanging miturut tuturé wong siji minangka seksi, dhèwèké aja dipatèni. Pangandharing Torèt 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Saksi siji ora kena ngadeg nglawan wong marga saka sakehing piala, utawa marga saka dosa apa wae, ing dosa apa wae kang dilakoni; mung manut cecala saka loro saksi, utawa manut cecala saka telu saksi, prakara iku kudu katetepake. Ulangan 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Iki kaping telune aku teka marang kowé. Kanthi cangkemé wong loro utawa telu dadi seksi, saben tembung bakal diteguhaké. 2 Korinta 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Aja nampani panggugat marang sawijining pinituwa, kejaba ana ing ngarepe loro utawa telu seksi. 1 Timotius 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Ramalan Kitab Suci wis ngramal karuntuhan Mesir kuna nalika Allah ngadhepi Firaun Mesir sing mbrontak. Ramalan Kitab Suci wis ngramal munggah lan rubuhe Babil kuna, nalika uga ngadhepi para raja Babil sing mbrontak. Ramalan Kitab Suci wis ngramal munggah lan rubuheré kakaisaran Roma kapir lan netepaké sarta ngadhepi para wakil Roma sing rusak budi. Ketetepan watak Allah sing ora tau owah netepaké yèn karajan sing paling wigati kang kasebut ana ing sajroning ramalan Kitab Suci—kéwan bumi ing Wahyu telulas—mesthi temenan bakal diidentifikasi déning ramalan Kitab Suci.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Nalika ramalan bab kéwan bumi ing Wahyu telulas kalaksanani, pasamuwané Gusti Allah bakal ngadhepi pasulayan karo pimpinan pulitik lan agami saka kéwan bumi mau, kaya sing digambaraké kanthi nabi déning Musa, Daniel, lan Kristus. Peran profetik Amerika Sarékat ing pungkasaning jagad iku dadi salah siji pokok utama ing ramalan Kitab Suci. Nalika kita ngrembakakaké katrangan Kitab Suci sing ngenali perané Amerika Sarékat ing ramalan Kitab Suci, kita bakal migunakaké paugeran-paugeran sing kapanggih ana ing sajroning Kitab Suci, awit Sabdaning Allah ora mbutuhaké tetembungan teges saka manungsa. Israèl kuna kaparingan paugeran upacara, paugeran kaséhatan, sepuluh paugeran moral, paugeran tetanèn, lan sapituruté. Gusti Allah iku tertib.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Samubarang kudu katindakake kanthi pantes lan tertib. 1 Korinta 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Cathetan Kitab Suci ora maringi paseksi siji waé sing nedahaké yèn ana wong bakal nampa berkah mung amarga nglirwakaké pranatan-pranatan sing kaparingaké déning Allah. Sapa kang bisa ngarep-arep bakal diberkahi manawa dhèwèké nglirwakaké pranatan-pranatan tafsir kenabian sing ditetepaké ana ing lan déning Kitab Suci kanggo ancas panaliten bab kenabian?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Ayo saiki, lan sumangga kita padha rembugan bebarengan, mangkono pangandikane Pangeran: sanadyan dosa-dosamu abang kaya kirmizi, bakal dadi putih kaya salju; sanadyan abang kaya layung, bakal dadi kaya wulu wedhus. Yesaya 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Nalika kita migunakaké paugeran-paugeran Kitab Suci, kita bakal ngidinaké Kitab Suci netepaké lan mbeneraké apa paugeran-paugeran mau sejati utawa palsu. Kaya déné kabèh rupa-rupa paugerané Allah, tansah ana tironé Iblis tumrap paugeran-paugeran iku. Mulané, dadi sawijining kabutuhan yèn nalika sawijing paugeran dipigunakaké kanggo netepaké sawijining kayektèn, kayektèn kang diidhèntifikasi mau lan paugeran kang dipigunakaké iku loro-loroné kudu diuji.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Para kekasih, aja pracaya marang saben roh, nanging ujinen roh-roh iku apa saka Gusti Allah; awit akeh nabi palsu wis metu menyang jagad. 1 Yohanes 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Tujuan liyané, saliyané ngenali kalungguhan profetik Amerika Serikat ing panaliten iki, yaiku ngenali pesen rahasia saka kitab Wahyu sing disingitaké déning Gusti Yesus nganti tekaning generasi iki.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Bab-bab kang kapingidhan iku kagungane Pangeran Yehuwah, Allah kita; nanging prakara-prakara kang kapratelakaké iku kagungane kita lan anak-putu kita ing salawas-lawase, supaya kita padha nindakaké sakehing pangandikaing angger-angger Toret iki. Pangandharing Toret 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Rahasia-rahasia profètis Allah kang kawedharaké iku kagungan ancas supaya wong-wong kang nampa rahasia iku bisa netepi angger-anggeré. Manungsa mung bisa netepi angger-anggeré menawa iku katulis ana ing atiné. Rahasia kang lagi kabukak segelé ana ing kitab Wahyu iku minangka pérangan saka prosèsing Roh Suci nulis angger-anggeré Allah ana ing batin lan atiné kita. Rahasia kang kabukak marang umaté Allah, nalika lan manawa ditampani kanthi pracaya, netepaké prejanjian anyar.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Lah, bakal tumeka dina-dina, mangkono pangandikane Pangeran, yèn Ingsun bakal damel prasetyan anyar karo brayat Israèl lan karo brayat Yéhuda: ora kaya prasetyan kang wus Ingsun damel karo para leluhuré nalika Ingsun nyepeng tangané kanggo nuntun metu saka tanah Mesir; prasetyan-Ingsun iku padha dilanggar déning wong-wong mau, sanadyan Ingsun dadi bojoné, mangkono pangandikane Pangeran: Nanging iki kang bakal dadi prasetyan kang bakal Ingsun damel karo brayat Israèl; sawisé dina-dina iku, mangkono pangandikane Pangeran, angger-angger-Ingsun bakal Ingsun tancepaké ana ing batinédhéwé, lan bakal Ingsun tulis ana ing atiné; lan Ingsun bakal dadi Allahé, lan wong-wong mau bakal dadi umat-Ingsun. Yeremia 31:31–33.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Ing dina-dina pungkasan sajarah bumi iki, prejanjianing Allah karo umat-Né kang netepi pepakon-pangandikané bakal dianyari manèh.” Review and Herald, 26 Fèbruari 1914.

Revelation 1:1–3 The Final Warning Message:

Wahyu 1:1–3 Pesen Pepeling Pungkasan:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Wahyu saka Gusti Yesus Kristus, kang diparingake Gusti Allah marang Panjenengane, supaya dipratelakake marang para abdine bab prekara-prekara kang enggal bakal kalakon; lan Panjenengane ngutus sarta nyantosakake iku lumantar malaekate marang abdi Panjenengane, yaiku Yokanan: kang wus maringi paseksi bab pangandikane Gusti Allah, lan bab paseksene Gusti Yesus Kristus, sarta bab sakehing prekara kang wus didelengé. Rahayu wong kang maca, lan wong-wong kang ngrungokake pangandikaning ramalan iki, sarta ngugemi prekara-prekara kang katulis ana ing kono: amarga wektune wus cedhak. Wahyu 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Telu ayat kapisan saka Wahyu pasal siji negesake manawa “Wahyué Gusti Yésus Kristus” iku pesen pungkasan kanggo manungsa. Cetha menawa iku sawijining pesen, amarga “Wahyué Gusti Yésus Kristus” diparingake marang Panjenengané déning Sang Rama ing Swarga kanggo nduduhaké marang para abdiné apa sing “enggal kudu kelakon.”

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Kita dipun dhawuhi supados nimbang bilih “Roh Suci sampun mekaten mbentuk prakawis-prakawis punika, wonten ing peparinging wangsit” lan ugi “wonten ing prastawa-prastawa ingkang kagambaraken.”

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Roh Suci sampun makaten ngatur samukawis, inggih wonten ing panyukmanipun wangsit lan ugi wonten ing prastawa-prastawa ingkang dipun-gambaraken, satemah mulang bilih piranti manungsa kedah dipun-singkiraken saking pandelengan, kaumpet wonten ing Sang Kristus, lan bilih Pangéran Allahipun swarga saha angger-anggeripun kedah dipun-luhuraken. Wacanen kitab Daniel. Élinga malih, titik demi titik, sajarah karajan-karajan ingkang wonten ngriku dipun-wakili.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

“Prastawa-prastawa kang digambarake” sarta uga “pawènèhing weca” ing telung ayat kapisaning Wahyu bab siji kanthi mligi njlentrehake tata cara lumampahing proses sethithik mbaka sethithik kepriyé Gusti Allah ngandika marang manungsa, lan uga netepake manawa pawarta kang disampekake iku sinebut “Wahyunipun Yesus Kristus.”

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Gusti Yesus Kristus lajeng nindakaké kalih prakawis tumrap pawarta ingkang Panjenenganipun tampi saking Allah. Panjenenganipun ngutus pawarta punika lumantar malaékatipun, lan Panjenenganipun ugi nélakaké pawarta punika lumantar malaékat punika. Malaékatipun lajeng nggawa pawarta punika dhateng nabi Yohanes, ingkang nyeratipun, lan ngirimaken dhateng pasamuwan-pasamuwan kagem panjenengan lan kula. Tigang ayat ingkang kapisan punika “kawangun mekaten” déning “Roh Suci” supados nekanaken ing salebeting wekdal ingkang sami, “pawarta” punika lan “proses komunikasi” ingkang kalebet wonten ing pangaturaning pawarta punika.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Telung ayat sing kita rembag iki ngaturaké pekabaran pungkasan marang manungsa, nanging ora mung minangka pekabaran pungkasan waé—luwih wigati manèh, telung ayat iki makili pekabaran “bebaya” pungkasan marang planit bumi. Sipat “bebaya” saka pekabaran iku katandhani nalika ana golongan wong kang kasebut minangka “begja” merga wis maca, ngrungokaké, lan netepi “prakara-prakara kang katulis ana ing jeroné.” Ana sawijiné golongan wong kang ora bakal maca, utawa ngrungokaké, marang bebaya kang digambaraké minangka “Wahyu Yesus Kristus”. Ora mungkin wong-wong mau oleh kabegjan. Cetha yèn manawa ana golongan kang oleh kabegjan amarga maca, ngrungokaké, lan netepi prakara-prakara kang katulis iku, mula ana uga golongan kang ora oleh kabegjan. Apa sawijiné wong bakal maca, ngrungokaké, lan netepi pekabaran saka Wahyu Yesus Kristus? Manawa mangkono, dhèwèké bakal begja; manawa ora, dhèwèké bakal kena ipat-ipat.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Pangandikané nabi: ‘Rahayu wong sing maca’—ana wong-wong kang ora gelem maca; berkah iku dudu kanggo wong-wong mau. ‘Lan wong-wong kang krungu’—ana uga sawatara wong kang ora gelem ngrungu apa-apa bab gegayutan karo ramalan-ramalan; berkah iku dudu kanggo golongan iki. ‘Lan netepi samubarang kang katulis ana ing kono’—akeh wong ora gelem nggatekake pepeling lan piwulang kang kinandhut ing kitab Wahyu; ora ana siji waé saka wong-wong iki kang bisa ngakoni berkah kang wis dijanjèkaké. Kabeh wong kang moyoki pokok-pokok wulangan saka ramalan lan ngguyuake pralambang-pralambang kang kanthi khidmat diparingaké ing kéné, kabeh wong kang ora gelem mbeneraké uripé lan nyawisaké awaké kanggo rawuhé Putraning Manungsa, ora bakal oleh berkah.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Ungkapan “wektuné wis cedhak” ing ayat katelu negesaké yèn ana sawijining wektu tartamtu nalika pesen pepèling pungkasan tekan ing sajarah. “Wektuné,”—(wektu tartamtu) “wis cedhak.” Sawijining wektu tartamtu bakal enggal tekan, awit wis cedhak, lan umaté Allah (kang dipralambangaké déning Yohanes) mangertèni pesen iku sadurungé “wektu” mau teka. Yohanes nyerat kitab Wahyu watara pungkasan abad kapisan, nanging ayat-ayat iki negesaké yèn bakal ana sawijining titik ing sajarah suwé sawisé taun 100, nalika pesen pepèling pungkasan bakal dipratelakaké. Nalika “wektu” iku “wis cedhak,” pesen kang nétélakaké “prakara-prakara kang kudu enggal kalakon” bakal kapangandikakaké marang para abdiné Allah.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Ing seri artikel iki, Kitab Suci lan tulisan-tulisan Ellen White bakal dipigunakaké minangka wewenang kanggo nyengkuyung panerangane pethikan-pethikan Kitab Suci sing kita kutip.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Kita ugi badhe nyarujuki paugeran-paugeran panfsiran profetik ingkang dipunrakit déning William Miller lan paugeran-paugeran ingkang dipunmangertosi wonten ing kompilasi kanthi irah-irahan Prophetic Keys. Kita ugi badhe migunakaken pasinaon profetik ingkang dipunwastani Habakkuk’s Tables.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Kula boten gadhah ancas netepaken saben pranatan ingkang kula ginakaken. Supados cekak, kula namung badhé nyebat kompilasi Prophetic Keys tumrap sinten kemawon ingkang kersa maos bukti pranatan punika kanthi langkung rinci. Lumantar rerangkèn Habakkuk’s Tables, kula gadhah ancas nedahaken sawetawis paparan ing pundi sawijining prakawis ingkang badhé kula senggol sakedhik, dipunrembag kanthi langkung jero.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Nalika kita nglampahi panaliten tumrap kitab Wahyu, kita nyengkuyung tanggapan umum, nanging kita mung bakal nanggapi masukan kang nyumbang tumrap lumakune panaliten iki. Cakupan rembugan kita bakal nyakup rerangkening presentasi kang saiki lumaku, paugeran-paugeran kenabian kang kita tindakake, lan katrangan kang kapanggih ing Tables Habakkuk.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Pitedahipun Gusti Yesus Kristus, ingkang kaparingaken dening Allah dhateng Panjenenganipun, supados Panjenenganipun nedahaken dhateng para abdinipun prekawis-prekawis ingkang enggal kedah kalampahan; lan Panjenenganipun ngutus malaékatipun sarta mratandhani punika dhateng abdinipun, Yohanes: ingkang maringi paseksi bab pangandikanipun Allah, lan bab paseksinipun Gusti Yesus Kristus, sarta bab samukawis ingkang sampun dipun tingali. Rahayu wong ingkang maos, lan wong-wong ingkang mirengaken pangandika ingkang wonten ing pamedhar wangsit punika, sarta netepi prekawis-prekawis ingkang kaserat wonten ing ngriku; awit wekdalipun sampun celak. Wahyu 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Tembung Yunani kang dipunjarwakaken dados “dipunwratandhani” tegesipun “nedahaken”. Panjenenganipun ngutus pawartos punika lumantar malaekat “Panjenenganipun” lan Panjenenganipun dipunwratandhani lumantar malaekat “Panjenenganipun”. Malaekat “Panjenenganipun” punika Jibril.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Pangandikané malaékat mau, ‘Aku iki Jibril, kang ngadeg ana ing ngarsané Allah,’ nduduhaké yèn dhèwèké nyekel kalungguhan kang pinunjul pakurmatané ana ing plataran swarga. Nalika dhèwèké rawuh nggawa pawarta marang Daniel, panjenengané ngandika, ‘Ora ana siji waé kang nyengkuyung aku ing prakara-prakara iki, kajaba Mikhaèl [Kristus], Pangéranmu.’ Daniel 10:21. Bab Jibril, Sang Juru Slamet ngandika ana ing Wahyu, matur yèn ‘Panjenengané ngutus lan mratandhani iku lumantar malaékaté marang abdining Panjenengané, yaiku Yohanes.’ Wahyu 1:1.” The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Malaekat Gabriel diutus nggawa pawarta, lan malaekat Gabriel uga makili pawarta iku. Nalika manungsa tekan ing titik sajroning sajarah nalika “wektu wus cedhak” kanggo pawarta pepeling pungkasan diproklamakaké, pawarta pungkasan iku diwakili déning sawijining malaekat. Ing kitab Wahyu, “pawarta-pawarta” asring diwakili minangka para malaekat, lan mesthi waé tembung Yunani sing diterjemahaké dadi “malaekat” ing Wahyu tegesé utusan.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Saben wahyu kayektening Allah sing wus dumugi ing sajarah temtu minangka wahyunipun Yesus Kristus, nanging Wahyunipun Yesus Kristus ing Wahyu bab kapisan punika minangka pepeling pungkasan tumrap manungsa, lan punika kalampahan ing satunggaling wekdal tartamtu ingkang diprayogakaké minangka “wektu.” Ana pérangan sanès ing kitab Wahyu ing pundi Yokanan nyebut bilih “wektu wis cedhak”. Pérangan sanès punika maringi paseksi kapindho kanggé nyobi pratelan wiwitan ingkang sampun kula aturaken bab ayat satunggal ngantos tigang.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Lan dheweke ngandika marang aku, Pangandika iki setya lan temen: lan Pangéran Allahé para nabi suci wis ngutus malaékaté kanggo nduduhaké marang para abdiné prekara-prekara kang enggal kudu kelakon. Lah, Aku teka enggal: rahayu wong kang netepi pangandika-pangandika panuwèné buku iki.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Lan aku, Yokanan, ndeleng samubarang iki, lan krungu. Lan sawisé aku krungu lan ndeleng, aku sujud arep nyembah ana ing ngarepé sikilé malaékat kang wus nduduhaké samubarang iki marang aku.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Banjur ngandika marang aku, “Aja nglakoni mangkono iku; awit aku iki kanca abdimu, lan klebu para sadulurmu, para nabi, lan wong-wong kang netepi pangandikaning kitab iki; sembaha Allah.”

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> Panjenengané banjur ngandika marang aku, “Aja nyégel pangandikaning wangsit saka kitab iki, awit wektuné wis cedhak. Wong kang ora adil, supaya tetep tumindak ora adil; lan wong kang reged, supaya tetep reged; lan wong kang bener, supaya tetep tumindak bener; lan wong kang suci, supaya tetep suci.” Wahyu 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Ing pungkasaning kitab Wahyu kita manggih prakara kang padha kaya ing wiwitaning Wahyu. Tata cara panyingkapan lan pesen iku maneh kasebut nalika “Pangeran Allah” “utus malaékaté kanggo nduduhaké marang para abdiné prakara-prakara kang enggal kalakon.” Lan sanalika para abdhi kaparingi pirsa pesen kang nandhakaké “prakara-prakara kang enggal kalakon,” Kristus mratelakaké yèn Panjenengané rawuh kanthi énggal. Iki pesen kang ndhisiki rawuhé Kristus kaping pindho, mula dadi pesen pepeling pungkasan—ya iku pesen kang padha pisan, kang kawecakké minangka “Wahyu Gusti Yésus Kristus” ing ayat kapisan bab kapisan. Berkah kang dijanjèkaké ing telung ayat kapisan ing kitab Wahyu diwedharaké manèh lumantar pangandika, “begja wong kang netepi pangandikaning panuwèn ing kitab iki.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Ing ayat-ayat punika kita manggihaken sawijining pangrembakaning proses komunikasi ingkang sampun katetepaken wonten ing pasal satunggal, awit kita manggihaken bilih sasampunipun Gabriel ngaturaken pawartos punika dhateng Yohanes, Yohanes dados katelukaken sanget déning pawartos punika, saéngga piyambakipun ngudi nyembah Gabriel, lajeng Gabriel migunakaken kalepatan pamanggihipun Yohanes punika kanggé nedahaken bilih para malaékat swarga, para nabi ing bumi, lan sadaya ingkang netepi pangandika-pangandikaning pawartos punika, punika “abdi kanca” ingkang kedah nyembah Gusti Allah Sang Pencipta, sanès titahipun Allah.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Ayat-ayat iki njlentrehake prastawa lan pekabaran sing padha karo sing lagi kita rembug ing pasal siji. Ayat-ayat iki mbaleni pangandika sing setya lan bener sing nuduhake marang para abdiné Allah apa sing enggal kudu katindakake. Pekabaran iki sapisan manèh dipasang ing konteks proses panyampèné pawarta antarané Allah lan para abdiné. Ing pasal rolikur kita nemokake bukti luwih akèh yèn pekabaran iki iku pekabaran pepènget pungkasan, awit “wektu” sing “wis cedhak” ditandhani dumadi pas sadurungé mangsaning sih-rahmat tumrap manungsa katutup, amarga pangandika yèn “sapa kang ora adil, supaya tetep ora adil: lan sapa kang reged, supaya tetep reged: lan sapa kang bener, supaya tetep bener: lan sapa kang suci, supaya tetep suci,” nandhani panutuping mangsaning sih-rahmat, lan kanthi mangkono nandhani wiwitané pitu pageblug pungkasan, kang sabanjuré dipungkasi déning Rawuhipun Kristus kaping kalih.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Ing wektu iku Mikhaèl bakal jumeneng, Pangéran Agung kang ngadeg mbélani para anaké bangsamu; lan bakal ana mangsa kasangsaran, kang kaya mangkono durung tau ana wiwit ana bangsa nganti tekan wektu iku dhéwé; lan ing wektu iku bangsamu bakal kapitulungan, yaiku saben wong kang katemun katulis ana ing kitab.’ Daniel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Nalika pekabaran malaékat katelu rampung, sih-rahmat ora manèh nyuwunaké tumrap para pedununging bumi kang kaluputan. Umat Allah wis ngrampungaké pagawéané. Wong-wong mau wis nampani ‘udan pungkasan,’ ‘kasagaraning kasantosan saka ngarsané Pangéran,’ lan padha wis kasiyapaké kanggo ngadhepi jam panyoba kang ana ing ngarepé. Para malaékat padha kesusu mrana-mréné ing swarga. Sawijining malaékat kang bali saka bumi ngumumaké yèn pagawéané wis rampung; panyoba pungkasan wis katibakaké marang jagad, lan kabèh wong kang wis mbuktèkaké kasetyané marang pranatan-pranatan ilahi wis nampani ‘meteraining Allah kang gesang.’ Banjur Gusti Yésus mungkasi panyuwun-pangantarané ana ing pasucèn ing dhuwur. Panjenengané ngangkat tangané lan kanthi swara sora ngandika, ‘Wis kalakon;’ lan kabèh bala malaékat nyopot makuthané nalika Panjenengané martakaké wara-wara kang khidmat iki: ‘Sing ora adil, kareben tetep ora adil: lan sing najis, kareben tetep najis: lan sing bener, kareben tetep bener: lan sing suci, kareben tetep suci.’ Wahyu 22:11. Saben perkara wis diputusaké kanggo urip utawa pati.” The Great Controversy, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Ing wiwitaning kitab Wahyu lan ing pungkasaning kitab Wahyu, carita kang padha kaaturake. Kanthi nggabungake loro pethikan iku, kita bisa mangerteni manawa “Wahyu Yesus Kristus” iku pesen pepeling pungkasan marang umat manungsa sadurunge Rawuhipun Kristus kang Kapindho. Pesen iku kanthi pralambang dipratelakake lumantar sawijining malaekat kang rawuh sakdurunge lawanging sih-rahmat katutup. Pesen iku misahake umat manungsa dadi rong golongan adhedhasar apa padha maca, krungu, lan netepi pesen kang dibikak segelé nalika “wektune wus cedhak,”—yaiku sakdurunge lawanging sih-rahmat katutup.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> “Nalika kita saya cedhak marang pungkasaning sajarah jagad iki, pamedhar wangsit-pamedhar wangsit kang magepokan karo dina-dina pungkasan luwih-luwih nuntut supaya kita sinaoni. Kitab pungkasan ing Prajanjian Anyar kebak bebener kang kita prelu mangerteni. Iblis wis mrebawani pikirane wong akeh, satemah wong-wong mau seneng nampa alesan apa wae supaya ora ndadekake Kitab Wahyu minangka bab sinauhe.”

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> Kitab Wahyu, gegayutané karo kitab Daniel, nuntut panaliten kang teliti. Saben guru kang wedi marang Gusti Allah prayoga nimbang kanthi cetha kepriyé supaya bisa mangertèni lan ngaturaké Injil kanthi paling cetha, yaiku Injil kang Juru Slamet kita rawuh piyambak kanggo mratélakaké marang abdiné, Yohanes,—“Wahyu Yesus Kristus, kang diparingaké déning Allah marang Panjenengané, supaya Panjenengané nuduhaké marang para abdiné prakara-prakara kang enggal bakal kalakon.” Aja ana siji waé kang dadi kendhat semangaté sajroning sinau kitab Wahyu awit saka pralambang-pralambangé kang katon mistis. “Manawa ana ing antaramu kang kekurangan kawicaksanan, iku nyuwuna marang Allah, kang maringaké marang sakèhé wong kanthi loma, lan tanpa nyenyamah.” “Rahayu wong kang maca, lan wong-wong kang ngrungokaké tembung-tembung pamedhar wangsit iki, sarta netepi prakara-prakara kang katulisan ana ing jeroné; awit wektuné wis cedhak.” Kita kudu martakaké marang jagad kabèh kayektèn-kayektèn agung lan khidmat kang kinandhut ing kitab Wahyu. Kayektèn-kayektèn iki kudu mlebu tekan sajroning rancangan-rancangan lan asas-asas pasamuwané Allah piyambak. Kudu ana panaliten kang luwih raket lan luwih temen marang kitab iki, uga panyampèyan kang luwih temen-temen tumrap kayektèn-kayektèn kang kinandhut ana ing jeroné, yaiku kayektèn-kayektèn kang magepokan karo kabèh wong kang urip ing dina-dina wekasan iki. Kabèh wong kang lagi nyawisaké dhiri kanggo kapethuk karo Pangérané kudu ndadèkaké kitab iki minangka bab kang dipelajari kanthi temen-temen lan kanthi pandonga. Kitab iki pancèn trep karo tegesing jenengé,—yaiku sawijining wahyu bab prakara-prakara kang paling wigati kang bakal kelakon ing dina-dina wekasan sajarah bumi iki. Yohanes, awit saka kapitadosané kang setya marang pangandikané Allah lan paseksèné Kristus, dibuwang menyang Pulo Patmos. Nanging pambuwangané iku ora misahaké dhèwèké saka Kristus. Pangéran ngrawuhi abdiné kang setya iku sajroning pambuwangané, lan maringi piwulang marang dhèwèké bab apa kang bakal tumeka marang jagad.

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> “Piwulang iki banget wigatine tumrap kita; awit kita urip ing dina-dina pungkasan sajarahing bumi iki. Ora lawas maneh kita bakal lumebu marang kaleksanané prastawa-prastawa kang diduduhaké déning Kristus marang Yokanan bakal kelakon. Nalika para utusané Gusti ngaturaké kayektèn-kayektèn kang khidmat iki, padha kudu nyadhari yèn padha nangani prakara-prakara kang dadi kapentingan langgeng, lan padha kudu ngupaya baptisaning Roh Suci, supaya padha ngandika, dudu tembungé dhéwé, nanging tembung-tembung kang diparingaké marang wong-wong mau déning Allah.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Kitab Wahyu kudu dibukak marang umat. Akeh wong wis diwulang manawa kitab iku minangka kitab sing kasegel, nanging kitab iku kasegel mung tumrap wong-wong sing nampik kayekten lan pepadhang. Kayekten-kayekten sing kinandhut ana ing jeroné kudu dipratelakaké, supaya umat duwé kalodhangan kanggo nyawisaké awaké tumrap prastawa-prastawa sing bakal enggal kalakon. Piwulangé Malaékat Katelu kudu disajèkaké minangka siji-sijiné pangarep-arep kanggo kaslametané jagad sing lagi tumuju ing karusakan.”

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Bebaya-bebaya ing dina-dina wekasan wis tumeka marang kita, lan ing pakaryan kita, kita kudu ngélingaké umat bab bebaya sing lagi ngancam dheweke. Aja nganti pemandhangan-pemandhangan kang khidmat sing wis kawedhar déning ramalan bab prakara-prakara sing enggal bakal kelakon kuwi dibiarké tanpa digatekaké. Kita iki para utusané Allah, lan kita ora nduwèni wektu kanggo disia-siakaké. Wong-wong sing gelem dadi kanca-kanca sekerja karo Gusti kita Yésus Kristus bakal nduduhaké minat kang jero marang kayektèn-kayektèn sing kapacak ing buku iki. Kanthi pena lan swara, dheweke bakal ngupaya nerangaké kanthi cetha prakara-prakara kang nggumunaké sing ndadèkaké Kristus rawuh saka swarga kanggo nglairaké.” Signs of the Times, 4 Juli 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Luwih saka satus taun kepungkur, ing taun 1906, kita kaparingan pawartos bilih enggal “kita badhé lumebet ing kaleksananing prastawa-prastawa ingkang dipunwedharaken déning Kristus dhateng Yohanes bilih punika badhé kalampahan.” Pesen punika taksih katutup ing taun 1906. Wigatos sanget kanggé mangertosi bilih pesen saking Wahyu Yesus Kristus punika dipunbikak dhateng umat Allah sakderengipun prastawa-prastawa punika kalampahan. Kita dipunwulang bilih kitab Wahyu punika “pancen sami kados tegesing asmanipun,—yakuwi sawijining wahyu ngenani prastawa-prastawa ingkang paling wigati ingkang badhé kalampahan ing dinten-dinten wekasaning sajarah bumi punika.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Bab-bab punika kabukak supaya umat Allah saged maringi pepènget, supados tiyang-tiyang ingkang mireng pepènget punika saged “duwé kalodhangan kanggo nyawisaké dhiri tumrap prastawa-prastawa ingkang enggal badhé kalampahan.” Prayogi dipunmangertosi (awit Yohanes nggambaraken umat Allah sajroning sajarah nalika pekabaran punika kedah dipunwartakaken), bilih Yohanes nedahaken kalih prakawis ingkang ndadosaken piyambakipun dipunaniaya. Awit “amarga saka pracaya setya dhateng pangandikanipun Allah, lan paseksenipun Kristus,” mila piyambakipun “dipunasingaken dhateng Pulo Patmos.” Piyambakipun dipunasingaken amargi nampi loro-loronipun, yaiku Kitab Suci lan Rohing Ramalan, ingkang dados “paseksenipun Yesus.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Lan aku sujud ana ing sikilé arep nyembah dhèwèké. Nanging dhèwèké ngandika marang aku, “Aja kok tindakaké kuwi: aku iki kancamu padha ngawula, lan uga sedulur-sedulurmu sing nduwèni paseksi bab Gusti Yesus: sembaha marang Allah: awit paseksi bab Gusti Yesus iku rohing pamedhar wangsit.” Wahyu 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Yokanan nggambarake sawijining umat ing pungkasaning jagad sing mangerteni piweling saka Wahyu Yesus Kristus, lan sing dianiaya marga njunjung dhuwur loro-loroné, yaiku Kitab Suci lan Rohing Ramalan.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Ing telung ayat kapisaning pasal siji, proses komunikasi antarané Gusti Allah Sang Rama lan para abdinipun dipunwantahaken kanthi teges. Pasal rong puluh loro nambahaken dhateng cariyos babagan proses komunikasi punika. Kalih pethikan punika makili wiwitan lan pungkasaning kitab Wahyu, lan bebarengan njlentrehaken kanthi rinci peran Yohanes ing pralambang kenabian. Panjenenganipun boten namung dados tiyang ingkang nyerat tembung-tembung Wahyu, nanging ugi makili tiyang-tiyang ing wekasaning jagad ingkang ngandharaken pekabaran pepènget pungkasan.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Pangéran maringi pangandika; ageng golongan wong-wong kang mratelakaké iku. Mazmur 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Yohanes “weruh” lan “krungu” “perkara-perkara” kang dadi isi pesen iku lan didhawuhi nulis sarta ngirim pesen mau marang pasamuwan-pasamuwan.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> mangandikakaké: Aku iki Alfa lan Omega, kang kapisan lan kang pungkasan; lan: Apa kang kokdeleng, tulisen ana ing sawijining kitab, lan kirimna marang pitu pasamuwan kang ana ing Asia; marang Efesus, lan marang Smirna, lan marang Pergamus, lan marang Tiatira, lan marang Sardis, lan marang Filadelfia, lan marang Laodikia. Wahyu 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Punapa ingkang piyambakipun “rungu” lan “deleng” dipun dhawuhaken supados dipun serat lan dipun kirim dhateng pitung pasamuwan ing Asia Kecil, ananging nalika ngantos dhateng pasamuwan-pasamuwan piyambakan, Gusti Yesus ndhikteaken pesen-pesen punika kanthi langsung dhateng Yohanes, awit saben pesen tumrap saben satunggal saking pitung pasamuwan punika dipun wiwiti kanthi ukara, “Lan dhateng malaekat pasamuwan ing … tulisen.” Gusti Yesus ndhikteaken pesen-pesen piyambak tumrap pasamuwan-pasamuwan punika.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Gusti Yesus ndikte marang Yohanes, lan uga Gusti Yesus dhawuh marang Yohanes supaya nulis apa kang dideleng lan dirungokaké, lan sapisan Gusti Yesus dhawuh marang Yohanes “aja” nulis apa kang wus dirungokaké.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Lan padha sesambat kalawan swara sora, kaya nalika singa nggero; lan nalika Panjenengane wus sesambat, pitu gludhug ngucapake swarane. Lan nalika pitu gludhug iku wus ngucapake swarane, aku arep nulis; nanging aku krungu swara saka swarga ngandika marang aku, “Segelna samubarang kang wus diucapake dening pitu gludhug iku, lan aja kok tulis.” Wahyu 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Yokanan dipréntah supaya nyégel apa kang diucapaké déning pitu gludhug, lan kanthi mangkono dhèwèké lagi nyégel pesen saka pitu gludhug iku, padha kaya Daniel dipréntah supaya nyégel kitabé nganti tekan wekasaning jaman.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Nanging kowé, hé Dhanièl, rapetna pangandika-pangandika iki, lan segela kitab iki, nganti tekan wekasaning jaman: akèh wong bakal mondar-mandir mrana-mréné, lan kawruh bakal saya tambah akèh.... Panjenengané banjur ngandika, “Lungaa dalanmu, Dhanièl: awit pangandika-pangandika iki katutup lan kasegel nganti tekan wekasaning jaman.” Daniel 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Sawisé gludhug pitu iki ngucapaké swarané, dhawuh mau tumeka marang Yohanes kaya marang Daniel gegayutan karo kitab cilik iku: ‘Segelana apa kang wis diucapaké déning gludhug pitu mau.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Ingkang kita tetepaken punika bilih ing pungkasan lan ing wiwitaning kitab Wahyu, wonten satunggaling pawartos ingkang dipunwastani cetha. Lampahing panyuwaran pawartos punika ugi dipunwastani cetha. Bagéan ingkang dipunlampahi déning Yohanes ing sajroning nyuwarakaken pawartos punika dipunandharaken kanthi mligi. Kadhangkala piyambakipun namung nyerat punapa ingkang dipuntingali lan dipunrungu. Ing wekdal sanès, piyambakipun dipundikta, lan sapisan piyambakipun dipundhawuhi supados boten nyerat punapa ingkang sampun dipunrungu. Pawartosing Wahyuning Yesus Kristus punika kaparingaken déning Sang Rama, dhateng Yesus, dhateng Gabriel, lajeng dhateng nabi Yohanes, ingkang kaparingan tanggel jawab nyerat pawartos punika lan ngintunakaken dhateng pasamuwan-pasamuwan.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Tulisen samubarang kang wus kokdeleng, lan samubarang kang ana, lan samubarang kang bakal kelakon ing tembé. Wahyu 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Bisa uga wong maca ayat kasebut tanpa mangertèni asas kenabian sing katandhani ana ing sajroning dhawuh marang Yokanan supaya nulis. Nulis “prakara-prakara” sing katon lan keprungu tegesé nyathet sajarah sing lumaku nalika iku, awit ing jamané Yokanan “prakara-prakara” mau pancèn ana. Nyathet sajarah sing lumaku nalika iku, lan kanthi mangkono ing wektu sing padha uga nulis prakara-prakara sing bakal kelakon ing tembé, iku minangka paugeran kenabian kang utama ing kitab Wahyu. Yokanan dipigunakaké kanggo nekanaké lan nggambarake asas kasebut sarta wigatiné, amarga satemené dhèwèké didhawuhi supaya nulis “prakara-prakara kang ana, lan” kanthi mangkono kowé bakal nulis “prakara-prakara kang bakal kelakon sawisé iki,” amarga sajarah mbalèni awaké dhéwé. Tèknik kenabian iki iku tandha astané Gusti Yésus, awit tandha astha iku jeneng, lan jenengé Panjenengané ing pasal kapisan kitab Wahyu yaiku Alfa lan Omega. Panjenengané nyandhakaké wekasan karo wiwitan.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Kita namung lagi miwiti panaliten babagan “The Revelation of Jesus Christ” lan sapunika kita saweg ngrembag telung ayat kapisan saking pasal kapisan. Pesen pepènget pungkasan kanthi irah-irahan “The Revelation of Jesus Christ” dipunwedharaken saking Sang Rama kaswargan dhumateng Gusti Yesus, tumuju dhateng Gabriel, tumuju dhateng Yohanes, ingkang nyerat punika wonten ing satunggaling kitab supados dipunkintun dhateng pasamuwan-pasamuwan. Amargi pesen punika kanthi sanget cetha dipunsebat minangka “The Revelation of Jesus Christ,” mila wigatos dipunmangertosi bilih saking sedaya unsur ingkang sampun katulis dhateng manungsa lumantar Sabda ingkang kaparingaken ilham, ingkang nglairaken wahyu bab Kristus, satunggaling ciri babagan sinten lan punapa Gusti Yesus punika kagambaraken wonten ing pakaryanipun Yohanes nalika nyerat pesen punika. Nalika piyambakipun nyerat prakawis-prakawis ingkang nalika semanten wonten, piyambakipun ugi nyerat prakawis-prakawis ingkang dereng kelakon nanging badhe kelakon.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Kasunyatan bilih sajarah punika mbaleni piyambakipun dipunlambangaken nalika Yohanes nyerat pepènget tumrap jamanipun piyambak, ingkang ugi dados pepènget tumrap wekdal ing tembé. Nalika Yohanes nyerat dhateng pitu pasamuwan ing wiwitaning pasamuwan Kristen, piyambakipun ugi saweg nyerat pepènget tumrap pasamuwan Kristen ing pungkasaning jagad. Sipat saking wataking Kristus punika dipunlambangaken nalika Kristus sinebat Alfa lan Omega, utawi wiwitan lan wekasan, utawi kang kapisan lan kang pungkasan. Satemenipun, Kitab Suci negesi sipat saking wataking Kristus punika minangka pratandha ingkang mbuktèkaken bilih Panjenenganipun punika Gusti Allah piyambak satunggal-tunggalipun.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Ing bab kapisan Kitab Wahyu kita manggihi Gusti Yesus mratelakaké Panjenengané piyambak minangka Alfa lan Omega.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

> Aku ana ing Sang Roh ing dina kagungane Gusti, lan krungu ana ing mburiku swara gedhé, kaya swaraning kalasangka, kang ngandika: Aku iki Alfa lan Omega, kang kapisan lan kang pungkasan; lan: Apa kang kokdeleng, tulisen ana ing kitab, lan kirimna marang pitu pasamuwan kang ana ing Asia; marang Efesus, lan marang Smirna, lan marang Pergamus, lan marang Tiyatira, lan marang Sardis, lan marang Filadelfia, lan marang Laodikia.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> Lan aku noleh arep ndeleng swara kang ngandika marang aku. Bareng aku wus noleh, aku weruh pitung kaki dian emas; lan ana ing satengahing pitung kaki dian iku ana siji kang kados Putraning Manungsa, ngagem jubah dawa tumeka ing sampéyan, sarta sabuk emas nglempit ana ing dhadha. Sirah lan rambuté putih kados wol, putih kados salju; mripaté kados geni kang murub; lan sampéyané kados tembaga alus, kados dene kawangun murub ana ing pawon pangobongan; lan swarané kados swaraning banyu gedhé akèh. Lan ana ing astané tengen Panjenengané nyekel pitung lintang; lan saka cangkemé metu pedhang landhep, landhep loro; lan pasuryané kados srengéngé kang sumunar ing kakuwatané.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Lan nalika aku weruh Panjenengané, aku tumungkul ana ing ngarsané kaya wong mati. Banjur Panjenengané numpangaké astané tengen marang aku, pangandikané marang aku, Aja wedi; Aku iki Sing Kawitan lan Sing Pungkasan. Wahyu 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Ana akèh kayektèn ing sajroning ayat-ayat iki, nanging ing kéné aku mung arep nedahaké yèn nalika Yohanes krungu swarané Kristus kaya swara slomprèt lan banjur noleh kanggo ndeleng Sapa kang ngandika marang dhèwèké, dhèwèké weruh Gusti Yésus Kristus minangka Imam Agung swarga ana ing papan suci ing pasucèn swarga. Banjur Yésus ngidentifikasi Diri-Né piyambak minangka Alpha lan Omega lan minangka Kang kapisan lan Kang pungkasan. Ing pesen iku lan ing panyampekane ing telung ayat kapisan, kita nemokaké sawijining garis kayektèn kang cocog karo garis kayektèn ing pungkasan kitab Wahyu. Minangka Alpha lan Omega, Yésus nggambarake pungkasan kanthi wiwitan, kang pungkasan kanthi kang kapisan. Ing pungkasan kitab Wahyu kaya déné ing wiwitan, Panjenengané sepisan manèh ngidentifikasi Diri-Né piyambak minangka Alpha lan Omega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Panjenengané ngandika marang aku, “Pangandika-pangandika iki setya lan bener; lan Pangéran Allahing para nabi suci wis ngutus malaékaté kanggo nedahaké marang para abdiné prakara-prakara kang ora suwé manèh kudu kalakon. Lah, Aku teka kanthi enggal; rahayu wong kang netepi pangandika-pangandika wangsit saka kitab iki.”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Lan aku, Yohanes, weruh samubarang iki lan krungu iku. Lan sawisé aku krungu lan weruh, aku banjur sujud arep nyembah ing ngarsané sikilé malaékat kang nduduhaké samubarang iki marang aku. Banjur panjenengané ngandika marang aku, “Aja nglakoni mangkono: awit aku iki kancamu sesadéné abdi, lan uga kalebu para sadulurmu, para nabi, sarta wong-wong kang netepi pangandikan ing kitab iki: nyembaha marang Gusti Allah.”

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Panjenengané banjur ngandika marang aku, “Aja nyéglèni pangandikaning ramalan saka kitab iki, awit wektuné wus cedhak.”

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> Sapa kang ora adil, sumangga tetep ora adil; lan sapa kang reged, sumangga tetep reged; lan sapa kang mursid, sumangga tetep mursid; lan sapa kang suci, sumangga tetep suci.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Lan lah, Aku rawuh enggal; lan ganjaran-Ku ana ing Aku, kanggo males marang saben wong miturut apa kang wus ditindakaké. Aku iki Alfa lan Omega, wiwitan lan wekasan, kang kapisan lan kang pungkasan. Wahyu 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Kitab Wahyu kanthi tliti nerangake bilih nalika Yohanes nyathet pesen punika, pesen kasebut badhé dipun dhasaraké ing asas wiwitan ingkang nggambarake wekasan. Pesen punika minangka kayektèn kapisan ingkang kabikak wonten ing kitab Wahyu, lan kayektèn ingkang sami punika ugi dados ingkang pungkasan dipunucapake wonten ing kitab punika. Lan ing paseksèn ing wiwitan saha ing pungkasaning kitab Wahyu, Gusti Yesus ngenalaken Sarirané piyambak minangka Alpha lan Omega, wiwitan lan wekasan, saha minangka ingkang kapisan lan ingkang pungkasan.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Telung ayat kawitan ing kitab Wahyu ngenali pameca pungkasan tumrap umat manungsa. Iku yaiku pameca sing ndhisiki pitu pageblug pungkasan lan Rawuhé Kristus kaping pindho. Pesen saka Wahyuné Gusti Yesus Kristus iku “diutus lan ditandhakaké” “liwat malaékaté.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Pesen pepènget kang padha iku banjur diidhentifikasi ana ing pérangan pungkasan Kitab Wahyu, lan uga digambarake minangka malaékat katelu ing Wahyu patbelas.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Malaékat katelu banjur nututi wong-wong mau, ngandika kalawan swara sora: Manawa ana wong nyembah kéwan iku lan reca-gambare, sarta nampani tandhane ana ing bathuke utawa ana ing tangane, wong iku uga bakal ngunjuk anggur bebenduning Allah, kang kawutahaké tanpa campuran menyang ing tuwung paukumaning Panjenengané; lan dhèwèké bakal disiksa nganggo geni lan belerang ana ing ngarsané para malaékat suci lan ana ing ngarsané Sang Cempen: lan kukusing panyiksa mau munggah ing salawas-lawasé; sarta wong-wong kang nyembah kéwan iku lan reca-gambare, lan saben wong kang nampani tandha asmane, ora duwé kendhat awan utawa bengi. Wahyu 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Pesen pepènget pungkasan iku yaiku pesen kang digambarake minangka malaékat katelu. Iki minangka pepènget pungkasan amarga kanthi langsung nunjukaké ujian pungkasan tumrap umat manungsa. Ana malaékat liyané kang nyusul lan nggabung karo malaékat katelu, lan malaékat iku uga minangka pesen pepènget pungkasan.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Lan sawisé iku aku weruh malaékat liyané tumurun saka swarga, kagungan pangwasa gedhé; lan bumi katampèn padhangé déning kamulyané. Lan panjenengané nguwuh kalawan rosa kanthi swara banter, pangandikané: Babil Agung wis rubuh, wis rubuh, lan wis dadi papan padunungané dhemit-dhemit, lan panggonan tahanané saben roh ala, lan kurungané saben manuk najis lan sengit. Awit sakèhé bangsa wis ngombé saka anggur bebenduné cabulé, lan para ratu ing bumi wus padha laku cabul karo dhèwèké, lan para sudagar ing bumi wis dadi sugih marga saka kelimpahaning kanikmatané.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Lan aku krungu swara liyané saka swarga, pangucapé, Metua saka ing antarané wong wadon iku, hé umat-Ku, supaya kowé aja melu njupuk panduman ing dosa-dosané, lan supaya kowé aja nampani wewelak-wewelaké. Awit dosa-dosané wus tumeka nganti ing swarga, lan Gusti Allah wus kelingan marang pialané. Wahyu 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Pesen ingkang dados Wahyu saking Gusti Yesus Kristus punika dipunwujudaken wonten ing bab kapisan, bab patbelas, bab wolulas, lan bab kalih likur. Pesen punika dipuntandhani déning satunggaling malaékat ingkang dipuntegesi wonten ing rujukan kapisan lan pungkasan ing Wahyu minangka malaékat Gabriel, lajeng wonten ing bab patbelas lan wolulas pesen punika kanthi pralambang dipunwujudaken déning satunggaling malaékat ingkang mabur wonten ing langit utawi tumurun saking swarga.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Malaékat sing tumurun saka swarga ing pasal wolulas wis dilambangaké luwih dhisik ing pasal sepuluh nalika ana malaékat mudhun lan nyelehake sikilé siji ing dharatan lan sijiné ing sagara. Malaékat iku nggawa sawijining kitab, lan Yohanes dipréntah supaya mangan kitab iku, kang ndadèkaké cangkemé legi nanging wetengé pait. Kitab sing dipangan déning Yohanes iku sawijining pekabaran, lan pekabaran sing dilambangaké déning kitab cilik iku nggambaraké pekabarané malaékat ing Wahyu wolulas; mula, iku uga dadi pralambang saka pekabaran pepéling pungkasan.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Kita dipunmangertosi bilih piwucalipun Gusti Allah dipunkintun sarta dipuntandhakakên lumantar satunggaling malaékat, lan manawi kita nyemak kanthi temen-temen babagan piweling pungkasan ingkang dipun-gambaraken ing kitab Wahyu, kita manggihi bilih kaping pitu satunggaling malaékat dipunginakaken kanggé nandhakakên piweling pungkasan punika. Ing tuladha ingkang sepisanan lan ingkang pungkasan, malaékat punika inggih Jibril. Salajengipun ing Wahyu pasal 10 kita manggihi satunggaling malaékat tumurun kanthi nyekel kitab alit wonten ing astaipun. Ing Wahyu pasal 14 kita manggihi tigang malaékat malih, sedaya makili piweling pungkasan punika. Lajeng ing Wahyu pasal 18 kita manggihi satunggaling malaékat malih ingkang makili piweling pungkasan ingkang sami punika. Pitu piweling pungkasan dipunwakili déning para malaékat. Ingkang sepisanan lan ingkang pungkasan inggih malaékat Jibril, déné gangsal malaékat ing antawisipun ingkang sepisanan lan ingkang pungkasan punika malaékat simbolis.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Mesthi waé, saben pasamuwan saka pitu pasamuwan mau uga nduwèni malaékat, nanging wong-wong mau nggawa sawijining pesen marang para pasamuwan; déné pesen pepéling pungkasan sing wis kita rembug iku yaiku sawijining pesen kang nyakup sakabèhé donya minangka para pamirsané.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Saben saka pitu garis kenabian kang makili pekabaran pepeling pungkasan kudu diteliti kanthi premati lan diselaraské siji karo sijiné, nanging ing tataran iki aku mung kepéngin netepaké sawijining asas dhasar bab Alfa lan Omega. Nalika sapisan sawijining prakara kasebut ing Sabdaning Allah, iku dadi rujukan kang paling wigati. Kapisané tembung “wiji” kasebut ing Kitab Suci ana ing Purwaning Dumadi 1:11, ing kono kita diparingi weruh manawa wiji iku bakal ngasilaké “miturut jinisé dhéwé.” Sebutan kapisan bab wiji negesaké manawa wiji iku nduwèni DNA kang perlu kanggo ngasilaké awaké dhéwé manèh. Gusti Yésus ngenali Sabdaning Allah minangka sawijining wiji.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Ing dina iku uga Gusti Yesus medal saka ing omah, banjur lenggah ana ing pinggir segara. Lan wong akeh banget padha nglumpuk marani Panjenengane, nganti Panjenengane banjur munggah ing prau lan lenggah; dene wong akeh kabèh padha ngadeg ana ing pasisir. Lan Panjenengane ngandika marang wong-wong mau bab akèh prakara lumantar pasemon, pangandikané:

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Lah, ana wong nyebar metu arep nyebar wiji; lan nalika nyebar, ana wiji kang tiba ing pinggir dalan, banjur manuk-manuk padha teka lan mangan nganti entek: Ana kang tiba ing panggonan kang watu-watu, ing kono lemahé ora akèh; lan sanalika iku uga wiji mau thukul, amarga ora ana jeroné lemah: Nanging nalika srengéngé wus munggah, wiji-wiji mau banjur kobong déning panas; lan amarga ora ana oyodé, banjur padha alum. Ana uga kang tiba ing antarané eri; banjur eri-eri mau thukul lan nyesek wiji-wiji iku: Nanging liyane ana kang tiba ing lemah kang becik, sarta ngasilaké woh, ana kang satus ping, ana kang sawidak ping, ana kang telung puluh ping. Sapa sing nduwèni kuping kanggo ngrungu, kudunen ngrungu.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Para sakabaté banjur padha sowan marang Panjenengané lan matur: “Punapa dene Paduka ngandika marang wong-wong mau kanthi pasemon?”

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Panjenengané banjur mangsuli lan ngandika marang wong-wong mau, “Amarga kowe kaparingan mangerti wewadi-wewadi Kratoning Swarga, nanging marang wong-wong iku ora kaparingan. Awit sapa waé kang nduwèni, marang dhèwèké bakal kaparingaké, lan bakal ndarbèni kalubèran; nanging sapa waé kang ora nduwèni, malah apa sing diduwèni iku bakal kajupuk saka dhèwèké. Mulané Aku ngandika marang wong-wong mau nganggo pasemon, amarga sanadyan padha ndeleng, ora weruh; lan sanadyan padha krungu, ora ngrungokaké lan ora mangerti. Lan ana ing wong-wong mau kayektenané pangandika nabi Yesaya, kang mangkéné: Kanthi ngrungokaké kowe bakal ngrungokaké, nanging ora bakal mangerti; lan kanthi ndeleng kowe bakal ndeleng, nanging ora bakal nyumurupi. Awit atiné bangsa iki wus dadi kandel, lan kupingé wus lèmèh tumrap pangrungu, lan mripaté padha dipejèm dhéwé; supaya aja nganti ing sawiji wektu padha weruh nganggo mripaté, lan krungu nganggo kupingé, lan mangerti nganggo atiné, banjur mratobat, sarta Aku nambani wong-wong mau.”

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Nanging begja mripatmu, amarga padha ndeleng; lan kupingmu, amarga padha krungu. Awit satemene Aku pitutur marang kowe: manawa akeh para nabi lan wong-wong mursid padha kepéngin ndeleng samubarang kang kokdeleng, nanging ora padha ndeleng; lan krungu samubarang kang kokrungu, nanging ora padha krungu.

> Hear ye therefore the parable of the sower.

> Mulané, rungokna pasemon bab wong sing nyebar wiji.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Nalika ana wong krungu pangandikan bab Kratoning Allah, nanging ora mangertos, mulane rawuh si duraka lan ngrebut apa kang wus kasebar ing sajroning atiné. Iki wong kang nampani wiji ing pinggir dalan.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Nanging wong kang nampani wiji ing papan kang watu-watu, iku wong kang ngrungu pangandika, banjur sanalika nampani kanthi kabungahan; nanging ora duwe oyod ana ing sajroning awaké dhéwé, mulané mung tahan sawatara mangsa; awit nalika kasangsaran utawa panganiaya tumeka marga saka pangandika, sanalika iku uga dhèwèké kesandhung.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Déné wong kang nampani wiji ana ing antarané eri kuwi iya wong kang ngrungokaké pangandika; nanging pangrêksaning donya iki lan kasiling kasugihan kang ngapusi nyesek pangandika mau, lan wong iku banjur dadi ora metokake woh.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Nanging wong kang nampa wiji ing lemah kang becik iku yaiku wong kang ngrungokaké pangandika lan mangertèni iku; wong iku uga metokaké woh lan ngasilaké, ana kang satus tikel, ana kang sewidak, ana kang telung puluh. Matius 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Sawiji wiji, yaiku Sabdaning Allah, ngemu sakabèhé DNA kang perlu kanggo ngasilaké tetuwuhan kang sampurna. Pangandikan pisanan ngenani sawijiné prakara ing Sabdaning Allah wis nyakup kabèh unsur saka prakara iku. Kasunyatan iki dipratelakaké minangka “aturan panyebutan kapisan.” Saya cermat aturan iki diteliti, saya temtu beneré.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Saderengipun kita nerusaken panjlèntrèhan kita bab Alpha lan Omega lan tegesipun Sabdaning Allah minangka wiji, prayogi kita nimbang saking pérangan ayat ingkang nembe kita pethik wonten ing Matius sawatawis prakawis ingkang gegayutan kaliyan pitedah kita tumrap kitab Wahyu. Sedaya para nabi sami ngandika bab wekasaning jagad.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Saben nabi kuna ngandika ora patia tumrap jamane dhewe, nanging luwih tumrap jaman kita, supaya pamedhar wangsité tetep lumaku kuwasa tumrap kita. ‘Saiki sakehing prekara iki kalakon marang wong-wong mau dadi tuladha; lan iku katulis kanggo pepeling kita, kang tumrap kita wekasaning jagad wis tumeka.’ 1 Korinta 10:11. ‘Dudu kanggo awake dhewe, nanging kanggo kita wong-wong mau ngladèkaké prekara-prekara iku, kang saiki wis kababaraké marang kowé déning wong-wong sing martakaké Injil marang kowé kanthi Roh Suci kang kadhawuhaké tumurun saka swarga; prekara-prekara iku kang para malaékat kepéngin nyawang.’ 1 Pétrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Alkitab wis nglumpukake lan ngiket bebarengan bandhane kanggo generasi pungkasan iki. Kabèh prastawa gedhé lan tumindak suci kang khidmat sajroning sajarah Prajanjian Lawas wis tau kelakon, lan saiki lagi mbaleni dhéwé ana ing pasamuwan ing dina-dina pungkasan iki.” Selected Messages, buku 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Pethikan iki maringi telung paseksi, (Paulus, Petrus, lan Ellen White) kang nekseni kasunyatan yèn kabèh para nabi padha ngandika bab pungkasaning jagad, yaiku wektu iku dhéwé nalika rahasia ing kitab Wahyu kabukak segelé. Mulané, ing Matius telulas nalika Gusti Yesus ngandika, “begja mripatmu, awit mripat iku ndeleng: lan kupingmu, awit kuping iku krungu. Satemené Aku pitutur marang kowé, yèn akèh nabi lan wong mursid padha kepéngin ndeleng prakara-prakara kang kokdeleng, nanging ora ndeleng; lan krungu prakara-prakara kang kokrungu, nanging ora krungu,” Panjenengané lagi mratélakaké berkah sing padha kaya kang kacathet ing telung ayat wiwitan saka Wahyu bab siji.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Begja wong kang maca, lan wong-wong kang ngrungokake tembung-tembung pamedhar wangsit iki, sarta netepi samubarang kang katulis ana ing kono; awit wektune wis cedhak. Wahyu 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Gusti Yesus ngaturaké pasemon bab Panebar Winih, banjur para murid katuntun kanggo sesambungan kalihan Panjenengané ngenani pasemon punika. Nanging sadèrèngipun para murid dipun-giring mlebet ing sesambetan kaliyan Gusti Yesus, Panjenengané sampun ngandika dhateng para murid, lan langkung wigati malih dhateng kita, “Sapa sing nduwèni kuping kanggo ngrungu, muga ngrungokna.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Gusti Yesus maringaké pasemon mau lan nutup kanthi pepéling tumrap wong-wong kang bakal krungu. Banjur para sakabat katuntun mlebu ing rembugan ing ngendi Gusti Yesus ngandharaké paling ora telu gagasan kang wigati. Panjenengané mènèhi pratélan bab béda antarané rong golongan wong kang krungu, lan kanthi mangkono Panjenengané nyebut sawijining pérangan saka kitab Yesaya kanggo maringaké paseksi kapindho ngenani rong golongan wong kang krungu (awit élinga manawa kabèh iki kasusun ing sajroning konteks wong-wong kang bakal krungu). Gagasan katelu kang Panjenengané ajokaké, saliyané rong golongan wong kang krungu lan kitab Yesaya minangka paseksi kapindho, yaiku kasunyatan yèn Sabda Allah iku wiji. Mulané kasunyatan yèn Sabda Allah iku wiji dadi pérangan saka apa kang kudu dirungokaké déning wong-wong kang ngrungokaké Wahyu Yesus Kristus ing Wahyu bab siji. Ana wong loro kang krungu ing telung ayat kapisan, kaya déné ana rong golongan wong kang krungu ing Matius telulas. Matius telulas mung nambah sawatara pangerten ngenani manéka warna cara wong-wong kang nampik krungu milih supaya ora krungu. Lan paseksiné Yesaya nambah luwih akèh manèh tumrap pesen kang kudu kita rungokaké.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Ing taun nalika Raja Uzia seda, aku uga weruh Sang Pangéran lenggah ing dhampar, luhur lan kaunggulaké; lan jubiné ngebaki Padalemané. Ing sadhuwuré ngadeg para serafim: saben-saben nduwèni nem swiwi; nganggo loro swiwi nutupi rainé, nganggo loro swiwi nutupi sikilé, lan nganggo loro swiwi mabur. Lan siji sesambat marang sijiné, pangucapé, Suci, suci, suci, iku Pangéran sarwa dumadi: saenging bumi kebak kamulyané. Lan cagaking lawang gonjang-ganjing marga saka swarané wong kang sesambat iku, lan omah iku kebak ing kumelun.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Sangking punika kawula matur, Cilaka kawula! awit kawula sampun lebur; margi kawula punika tiyang ingkang lambe-lambene najis, lan kawula manggèn wonten ing satengahing bangsa ingkang lambe-lambene najis; awit mripat kawula sampun sumerep Sang Prabu, Pangeranipun sarwa wadya.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Banjur salah siji saka para serafim mabur marani aku, nggawa areng urub ana ing tangane, kang wus dijupuk nganggo capit saka mesbèh. Areng iku banjur ditumpangaké ing cangkemku, lan ngandika, “Lah, iki wus nyentuh lambému; lan kaluputanmu wus kaangkat, lan dosamu wus kasucèkaké.”

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Aku uga krungu swaraning Pangéran, ngandika, Sapa kang bakal Dakutus, lan sapa kang bakal lunga kanggo Kita? Banjur aku matur, Ingsun wonten ing mriki; utusana aku.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Panjenengané banjur ngandika, “Lungaa, lan kandhanana marang bangsa iki: Kowe mesthi krungu, nanging ora mangerti; lan kowe mesthi weruh, nanging ora nyumurupi. Gawéa atiné bangsa iki dadi kandel, lan kupingé dadi abot, sarta pejamna mripaté; supaya aja nganti padha weruh kalawan mripaté, lan krungu kalawan kupingé, lan mangerti kalawan atiné, lan mratobat, banjur diwarasaké.”

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Banjur aku ngandika, Dhuh Pangeran, ngantos pinten suwene? Lan Panjenenganipun mangsuli, Ngantos kutha-kutha dados sepi tanpa pedunung, lan omah-omah tanpa tiyang, lan nagari dados sunyi sepi tumanjemen, lan Pangeran sampun nyingkiraken manungsa tebih, sarta wonten panilaran ingkang ageng wonten ing satengahing nagari. Nanging taksih wonten saprasepuluh wonten ing kono, lan punika badhé wangsul, sarta badhé kapangan: kados wit teil, lan kados wit jati, ingkang sarinipun taksih wonten ing jeronipun nalika godhongipun gugur; mekaten wiji suci punika badhé dados sarinipun. Yesaya 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Mesthi waé, pérangan saka Yesaya iki pancen nggumunaké banget amarga jeroning prakara-prakara kenabian sing diandharaké. Akeh saka prakara-prakara iki wis bola-bali dirembug ing Habakkuk’s Tables, mula kita mung bakal ngringkes pokok-pokok saka pérangan iki sing ndhukung pertimbangan kita babagan panyebutan Gusti Yésus bilih pangandikané iku wiji.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Wis kabukten manawa Yesaya ing wacana iku makili sawijining nabi, lan mulane uga umat Allah ing pungkasaning jaman. Sing luwih wigati tumrap pokok kita, Yesaya makili sawijining umat sing urip ing sajroning dosa, nalika isih tumindak ana ing njero pasamuwané Allah. Nganti Yesaya nampa wahyu bab kamulyané Allah, dhèwèké ora nyumurupi kadadosan dosané dhéwé. Dhèwèké iku wong Laodikia, dhèwèké iku wuta.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> “Yésaya wis ngukum dosa-dosané wong liya; nanging saiki dhèwèké weruh yèn dhèwèké dhéwé kabukak marang paukuman sing padha kaya sing wis tau diucapaké marang wong-wong mau. Dhèwèké wis rumangsa marem karo upacara sing adhem lan tanpa urip ing pangibadahé marang Allah. Dhèwèké durung mangertèni bab iki nganti wahyu bab Sang Pangéran kaparingaké marang dhèwèké. Saiki, sepira ciliké kawicaksanan lan talèntané nalika dhèwèké nyawang kasucèn lan kamulyaning pasucèn. Sepira ora pantesé dhèwèké! sepira ora prayogané kanggo paladosan suci! Panemuné babagan awaké dhéwé bisa kaandharaké nganggo tembungé rasul Paulus, ‘Dhuh aku iki wong cilaka! sapa ta sing bakal ngluwari aku saka badaning pati iki?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Nanging pitulungan kaparingake marang Yesaya ing sajroning kasangsarané. ‘Banjur ana salah siji saka para serafim mabur marani aku, nggawa areng murub ana ing tangane, kang dijupuk nganggo capit saka mesbèh: banjur ditémpèlaké ing cangkemku, sarta ngandika, Lah, iki wus ndemèk lambému; lan kaluputanmu wus kabusak, lan dosamu wus kasucekaké.’ Yesaya 6:6, 7.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> “Paningal kang kaparingaké marang Yesaya nggambaraké kaanan umat Allah ing dina-dina wekasan. Wong-wong mau diparingi kaistiméwan kanggo ndeleng lumantar pracaya pakaryan kang lagi lumaku ana ing pasamuwaning swarga. ‘Lan Pedalemané Allah kabukak ana ing swarga, lan ana katon ing Pedalemané pethiné prejanjiané.’ Nalika wong-wong mau nyawang lumantar pracaya menyang papan kang Mahasuci, lan ndeleng pakaryané Kristus ana ing pasamuwaning swarga, wong-wong mau nyadari yèn dhèwèké iku umat kang lambéné najis,—umat kang lambéné kerep ngucap kasia-siaan, lan talenta-talentané durung disucekaké lan dipigunakaké kanggo kaluhurané Allah. Pancen patut manawa wong-wong mau kentekan pangarep-arep nalika mbandhingaké kekurangan lan ora pantesé dhéwé karo kasucèn lan kaéndahaning budi pekerti Kristus kang mulya. Nanging manawa wong-wong mau, kaya Yesaya, gelem nampani pangaribawa kang diparancang déning Pangéran supaya katindakaké ana ing ati, manawa wong-wong mau gelem andhap-asor jiwané ana ing ngarsané Allah, ana pangarep-arep tumrap wong-wong mau. Gandhéwa prejanjian ana ing sadhuwuring dhampar, lan pakaryan kang katindakaké tumrap Yesaya bakal katindakaké uga ana ing wong-wong mau. Allah bakal mangsuli pandonga-pandonga kang metu saka ati kang remuk lan andhap-asor.”

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Tujuaning pakaryan Allah ingkang ageng lan mulya-menika punika nglumpukaken berkas-berkas gandum dhateng lumbung kaswargan; amargi bumi badhé kapenuhan kamulyaning Pangéran. Mila aja ana siji waé kang gumun utawi kagèt nalika padha nyumurupi pialaning piala ingkang ngremerak saha mireng basa ingkang medal saking lambé-lambé najis. Nalika kakuwataning pepeteng ngatur barisan nglawan umat Allah; nalika Satan nglumpukaken wadya-balanipun kanggé paprangan ageng ingkang pungkasan, lan kakuwatanipun katingal ageng sarta meh ngungkuli kabèh, [ing wekdal punika] paningal ingkang cetha dhateng kamulyaning Allah, dhampar ingkang inggil lan kaangkat, kang kinubengi déning busur prasetyaning janji, badhé maringi panglipur, kapitadosan, lan katentreman.” Review and Herald, 22 Desember 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Sesanti iku “nglambangaké kaanan umat Allah ing dina-dina wekasan.” Umat Allah ing dina-dina wekasan iku wong-wong Laodikia.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Lan marang malaékat pasamuwan ing Laodikia tulisen mangkéné: Mangkéné pangandikané Sang Amin, seksi kang setya lan sejati, wiwitaning titahing Allah; Ingsun pirsa pakaryanmu, yèn kowé ora adhem lan uga ora panas: Ingsun kepéngin supaya kowé adhem utawa panas. Mulané, amarga kowé mung suam-suam kuku, lan ora adhem uga ora panas, Ingsun bakal muntahaké kowé saka cangkem-Ku. Awit kowé kandha, Aku sugih, lan tambah sugih bandha, sarta ora butuh apa-apa; nanging kowé ora ngerti yèn kowé kuwi cilaka, nandhang sengsara, mlarat, wuta, lan wuda: Aku maringi pitutur marang kowé supaya tuku saka Ingsun mas kang wis kabuktèkaké ing geni, supaya kowé dadi sugih; lan sandhangan putih, supaya kowé kasandhangan, lan supaya kawiranganing kawudhamu aja katon; lan lulura mripatmu nganggo salep mripat, supaya kowé bisa ndeleng.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Sapa bae kang Dakasihi, iku Dakgugat lan Daksiksa; mulane, nduwenaa semangat kang murub lan mratobata. Lah, Ingsun ngadeg ana ing ngarep lawang lan thothok-thothok; manawa ana wong krungu swaraningsun lan mbukak lawang, Ingsun bakal lumebu marang dheweke, lan nedha bebarengan karo dheweke, lan dheweke karo Ingsun. Wong kang menang bakal Dakparingi lenggah bebarengan karo Ingsun ana ing dhamparingsun, kaya dene Ingsun uga wus menang lan lenggah bebarengan karo Ramaku ana ing dhamparipun.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Sapa sing duwe kuping, muga ngrungokna apa kang didhawuhake dening Roh marang pasamuwan-pasamuwan. Wahyu 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> “Pesen marang pasamuwan ing Laodikia iku sawijining panyandhangan kang ngagetake, lan trep tumrap umat Allah ing jaman sapunika.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Lan marang malaékaté pasamuwan ing Laodikia tulisen mangkéné: Mangkéné pangandikané Panjenengané kang Amin, Seksi kang setya lan sejati, wiwitaning titahing Allah; Ingsun pirsa pakaryanmu, yèn kowé iku ora adem lan ora panas: Ingsun luwih kepareng manawa kowé adem utawa panas. Mulané, awit kowé mung suam-suam, lan ora adem lan ora panas, kowé bakal Ingsun muntahaké saka cangkem-Ku. Awit kowé ngucap, Aku iki sugih, saya akèh banda, lan ora kekurangan apa-apa; nanging kowé ora mangerti yèn satemené kowé iku cilaka, sengsara, mlarat, wuta, lan wuda.’

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Ing ngriki Gusti nedahaken dhateng kita bilih piwucal ingkang kedah dipunasta dhateng umatipun lumantar para pelados ingkang sampun Panjenenganipun timbal supados ngélingaké umat, sanès piwucal bab katentreman lan karahayon. Piwucal punika boten namung sipat téoritis, nanging praktis ing saben peranganipun. Umatipun Allah dipun-gambaraken wonten ing piwucal dhateng tiyang-tiyang Laodikia kados dene wonten ing kaanan kaamanan kadagingan. Tiyang-tiyang punika kraos tentrem, pitados dhateng awakipun piyambak bilih sampun wonten ing kaanan inggil tumrap kasil-kasil kasukman. ‘Amarga kowé kandha, Aku sugih, lan saya akèh bandha, lan ora mbutuhake apa-apa; nanging kowé ora sumurup yèn kowé iku cilaka, sengsara, miskin, wuta, lan wuda.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> “Panipuan apa maneh kang luwih gedhé sing bisa tumiba ing pikiran manungsa tinimbang rasa yakin manawa padha bener nalika satemené padha klèru kabèh! Pesené Sang Saksi kang Satya nemoni umat Allah ana ing sajroning panipuan kang nyedhihaké, nanging jujur ana ing panipuan iku. Wong-wong mau ora mangerti manawa kaanané banget nistha ana ing ngarsané Allah. Nalika wong-wong kang diajak guneman iku padha nglèmèk awaké dhéwé manawa padha ana ing kaanan rohani kang luhur, pesené Sang Saksi kang Satya ngrubuhaké rasa amané kanthi panyelakan kang ngagetaké tumrap kaanané sing sejati, yaiku wuta rohani, mlarat, lan cilaka. Paseksèn iku, kang banget nglarani lan abot, ora bisa dadi klèru, awit Sang Saksi kang Satya iku kang ngandika, lan paseksèné mesthi bener.

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “Pancen angel tumrap wong-wong sing rumangsa aman ana ing pepanggihané, lan sing pracaya yèn awaké dhéwé sugih ing kawruh rohani, kanggo nampani peparing warta kang mratélakaké yèn wong-wong mau kasasaraké lan mbutuhaké saben sih-rahmat rohani. Ati kang durung kasucekaké iku ‘cidra ngungkuli samubarang, lan nemen ala.’ Aku katuduhaké yèn akèh wong ngapusi awaké dhéwé kanthi nguja-ujani yèn padha dadi wong Kristen kang becik, nanging ora nduwèni sakcemlorot padhang saka Gusti Yésus. Wong-wong mau ora nduwèni pangalaman urip kang sejati ing urip ilahi. Wong-wong mau mbutuhaké pakaryan ngasoraké dhiri kang jero lan tuntas ana ing ngarsané Allah sadurungé padha bakal ngrasa perlué upaya kang temen, tekun, lan ora kendhat kanggo nggayuh sih-rahmat Roh kang aji.” Testimonies, jilid 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Sawisé Yésaya mratobat saka kaanané sing Laodikia, dhèwèké kanthi suka rela nyawisaké awaké kanggo nggawa piweling pungkasan marang jagad. Ayat telu saka pasal enem nyambungaké sajarah kenabian Yésaya karo sajarah kenabian ing Wahyu wolulas nalika malaékat tumurun lan madhangi bumi kanthi kamulyané.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Lan sawisé iku aku weruh malaékat liyané tumurun saka swarga, nduwèni kakuwasan gedhé; lan bumi padhang marga saka kamulyané. Wahyu 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Yésaya nglambangaké umaté Gusti Allah sajroning wektu nalika malaékat ing Wahyu wolulas tumurun, amarga nalika piyambakipun kaasta mlebet ing pasamuwan kaswargan, piyambakipun mireng para serafim mratelakaké, “Suci, suci, suci, Pangeran sarwa dumadi: salumahing bumi kebak kamulyané.” Yésaya, kados dene Yohanes ing kitab Wahyu, nglambangaké umaté Gusti Allah kang mratelakaké pekabaran bebaya pungkasan. Yohanes nyebat umaté Gusti Allah “sisa,” lan Yésaya nyebat piyambakipun “saprasepuluh,” utawa prasepuluhan. Tembung dhasar ing basa Ibrani tegesipun “mbayar prasepuluhan.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Pitakon kenabian “nganti kapan?” kang dipunaturaken déning Yesaya punika dipunpitakakaken bola-bali wonten ing Sabdanipun Allah (lan kanthi cekak, wangsulan tumrap pitakon “nganti kapan?” punika inggih menika bilih punika nandhani tekaping undhang-undhang Minggu nasional ing Amérika Sarékat). Miturut Ellen White, ing wekdal punika “murtad nasional badhé katut déning karusakan nasional,” lan miturut Yesaya punika nalika “kutha-kutha dados sepi tanpa pendhudhuk, lan griya-griya tanpa manungsa, lan tanahipun dados sepi tanpa guna babar pisan, lan Pangéran sampun nyingkiraken manungsa adoh, lan wonten panyingkiran ageng ing satengahing tanah.” “Panyingkiran ageng ing satengahing tanah” punika inggih “akèh” ingkang katumpes nalika Undhang-undhang Minggu miturut Daniel 11:41. Punika para tiyang ing Yesaya nem lan Matius tigang welas ingkang gadhah mripat, nanging boten mirsani, lan gadhah kuping, nanging boten mirengaken, ugi para tiyang wonten ing Wahyu tiga ingkang nampik pitutur dhateng pasamuwan Laodikia.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Panjenengané uga bakal lumebu ing nagara kang mulya, lan akèh nagara bakal katumpes; nanging iki bakal uwal saka astané, yaiku Edom, lan Moab, lan para pangarsa putrané Amon. Daniel 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Yésaya nampi sawijining wahyu ngenani Gusti Yésus Kristus ana ing pasucene, kaya déné Yohanes ing kitab Wahyu. Yésaya nggambaraké “saprasepuluh” utawa prasepuluhan kang “bali” lan “bakal dipangan” kaya sawijining wit. Tembung Ibrani kang dijarwakaké “dipangan” tegesé dikonsumsi déning geni. Nanging “saprasepuluh” iku nduwèni sawijining “inti” ana ing jeroné kang ora dikonsumsi déning geni. Cethané, sangang-prapuluhan ora nduwèni inti iku? Geni kang digambaraké minangka mangan lan ngentèkaké wit teil lan wit ek iku yaiku geniné Utusan Prajanjian kang dumadakan rawuh menyang Pedalemané ana ing kitab Maleakhi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Lah, Ingsun bakal ngutus utusan-Ku, lan dheweke bakal nyawisake dalan ana ing ngarsané Ingsun; lan Pangéran, kang kokgoleki iku, bakal dumadakan rawuh menyang Pedalemané, yaiku Utusaning prejanjian, kang kokrenggani; lah, Panjenengané bakal rawuh, mangkono pangandikané Pangéraning sarwa kawula.

> But 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. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Nanging sapa kang bisa tahan ana ing dina rawuhe? lan sapa kang bakal tetep ngadeg nalika Panjenengane ngetingal? amarga Panjenengane kaya geni pamurni, lan kaya sabuné tukang ngumbah: Lan Panjenengane bakal lenggah minangka pamurni lan pembersih salaka: lan Panjenengane bakal nyucekake para putrané Lewi, lan ngresiki wong-wong mau kaya emas lan salaka, supaya padha nyaosake pisungsung marang Sang Yéhuwah kanthi kabeneran. Banjur pisungsungé Yehuda lan Yérusalèm bakal dadi ndadekake renaning penggalih tumrap Sang Yéhuwah, kaya ing jaman kuna, lan kaya ing taun-taun biyèn. Maleakhi 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Sing saprasepuluhé Yésaya, (yaiku prasepuluhan) uga minangka “pisungsung sajroning kabeneran” ing Maléakhi. Pisungsungé Maléakhi iku umaté Allah, kang dilambangaké minangka “para putrané Lèwi” sing diresiki déning geni supaya ngasilaké “pisungsung sajroning kabeneran”; lan wong-wong sing “dipangan” déning geni ing paseksèné Yésaya iku saprasepuluh, utawa prasepuluhan.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Miturut sih-rahmaté Allah kang kaparingaké marang aku, kaya sawijining tukang yasa utama kang wicaksana, aku wis nglantaraké dhasar, lan wong liyané mbangun ana ing sadhuwuré. Nanging saben wong kudu ngati-ati kepriyé anggoné mbangun ana ing sadhuwuré iku. Awit ora ana wong siji waé kang bisa nglantaraké dhasar liyané saliyané dhasar kang wus katetepaké, yaiku Gusti Yésus Kristus. Saiki manawa ana wong kang mbangun ana ing sadhuwuré dhasar iki nganggo mas, slaka, watu aji, kayu, suket garing, damèn; pakaryané saben wong bakal kababar cetha: awit dina iku bakal nyatakaké, marga bakal kawedhar nganggo geni; lan geni iku bakal nyoba pakaryané saben wong, saka warna apa iku. 1 Korinta 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Ing kéné Paulus mratélakaké yèn pakaryané saben wong bakal kawedhar déning “geni”. Ing Maleakhi, geni iku ngobong nganti sirna reregeding logam. Ing Yesaya, panyucèning “saprasapuluh” dumadi “nalika” padha nglèlèhaké godhong-godhongé. Godhong minangka pralambang dosa kang kasamunyi, pamer-pura, lan rasa kumawani sing ngluwihi wates, kaya kasaksènan déning Adam lan Hawa.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

“Sepersepuluh” kagungané Yesaya nduwèni zat ing sajroné wong-wong mau sing ora bisa diobong nganti sirna, lan zat iku yaiku “wiji suci”. Wong-wong mau nduwèni Kristus ana ing sajroné, yaiku pangajeng-ajenging kamulyan. Yesaya dhéwé iku sawijining “wiji suci” lan uga “sepersepuluh” sing diidentifikasi déning panjenengané. Loro-loroné, “wiji suci” lan “sepersepuluh”, bali saka kaanan Laodikia marang kaanan Filadelfia lumantar Wahyu Yesus Kristus ana ing papan suci-Nya.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Wahyuning kamulyaning Allah kang ndadèkaké Yesaya sesambat yèn dhèwèké wis katumpes, yèn dhèwèké iku wong kang najis lan wong dosa kang mbutuhaké pangapunten, kadadosan ana ing pasucèning swarga nalika wit-witan ngrontogaké godhongé. Tembung “cast” tegesé “mbuwang metu”, utawa “nugel mudhun” sawijining wit. Kawuwangan metu saka Laodikia dipratélakaké ana ing kéné. “Saprasepuluh” utawa turahan bakal lumaku ngliwati “geni” panyucèn kang diadani déning Utusan Prajanjiané Maleakhi, mangkono gawéan-gawéan kamanungsané kasirnakaké sacara rohani déning geni, lan mangkono mung kari “intiné” kang ora bisa diobong sirna, yaiku “Winih Suci”. Wong-wong kang ora gelem ngrungokaké bakal dibuwang kaya godhong-godhong garing kang mati, utawa dimuntahaké metu saka cangkemé Pangéran.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Gusti Yesus punika Winih Suci, lan satunggaling winih ngandhut sadaya DNA ingkang dipunbetahaken kangge ngasilaken tetanduran punika kanthi pepak. Sabda Allah punika winih, lan mila panyebatan ingkang kapisan tumrap satunggaling perkawis wonten ing Sabda Allah ngandhut sadaya katrangan ingkang dipunbetahaken kangge ndadosaken pokok punika dumugi ing kadewasaningkang sampurna wonten ing tiyang pitados, menawi dipunpahami kanthi leres.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Yesaya bab nem nemtokaké sawijining bangsa sing ora bakal “krungu” ing mangsa nalika kowé KUDU krungu supaya oleh berkah saka pesen Wahyu Yesus Kristus. Bangsa sing diandharaké déning Yesus iku umat pilihané Gusti Allah, padha iku garwané Panjenengané, umat prajanjiané Panjenengané, yaiku Israèl kuna.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Israel kuna, utawa Israel kapisan, minangka pralambang tumrap Israel modhèren, utawa Israel pungkasan. Umaté Allah ing wekasaning jagad iku yaiku Advent Hari Ketujuh, umat pilihané, garwané, umat prajanjiané—Israel modhèren. Paseksèn saka sajarahé Yesaya, digandhèngaké karo sajarahé Kristus, maringi rong paseksèn kang netepaké yèn ing wekasaning jagad Advent Hari Ketujuh bakal ana ing sawijining “kahanan” kang kesasar lan ora bisa kaslametaké, kaya kang dilambangaké ana ing piweling marang Laodikia.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Satemene wong-wong mau dudu ora bisa kaslametake, nanging mung ora bisa kaslametake sajrone kahanane minangka Laodikia, kaya dene Yesaya sadurunge pengalamané lan kaya bangsa Yahudi ing sajarahé Kristus.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Salah satunggaling prakawis ingkang kedah “dipunrungu” déning tiyang Laodikia punika inggih pasemon bab Sang Panyebar Winih. Piyambakipun kedah “midhanget” wonten ing pasemon punika bilih Sabdaning Allah punika “winih”, winih ingkang suci. Manawi punika sampun “dipunrungu”, mila wonten dhasar ingkang kawewahang, ingkang wiwit mbikak pesen rahasia saking Wahyu, awit pesen punika kabuntel wonten ing pangaken ingkang jero bilih Gusti Yesus punika Alfa lan Omega, ingkang Sepisan lan ingkang Pungkasan, Wiwitan lan Pungkasan. Kangge mangertos gegayutanipun pungkasan kaliyan wiwitan punika kalebet mangertos bilih Gusti Yesus punika Sabda, lan Panjenenganipun punika Winih.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Ing wiwitan ana Sang Sabda, lan Sang Sabda iku ana bebarengan karo Gusti Allah, lan Sang Sabda iku Gusti Allah. Panjenengane iku wiwit wiwitan ana bebarengan karo Gusti Allah. Sakabèhé iku katitahaké déning Panjenengane; lan tanpa Panjenengane ora ana siji waé kang katitahaké saka samubarang kang wus katitahaké. Ana ing Panjenengane ana urip; lan urip iku pepadhangé manungsa. Lan pepadhang iku madhangi ing pepeteng; lan pepeteng ora nyekel iku. Yokanan 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Saiki marang Abraham lan marang turuné wis kaparingaké para janji. Panjenengané ora ngandika, Lan marang para turuné, kaya-kaya tumrap wong akèh; nanging kaya tumrap siji, Lan marang turunmu, yaiku Kristus. Galatia 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Kanggo mangertosi sesambungan antarané wekasan lan wiwitan, diperlokaké pangerten bab “paugeran panyebutan kapisan.” Paugeran panyebutan kapisan mratélakaké manawa wiwitaning sawijining prakara iku dadi rujukan kang paling wigati, awit ing kono kabèh critané kaandhut, sabab minangka Sabdaning Allah iku sawijining wiji. Rujukan kang pungkasan iku nomer loro ing babagan wigatiné, sajroning teges manawa ana ing kono kabèh unsur crita mau dirangkep dadi siji tanpa ninggalaké apa-apa kang durung rampung. Nanging rujukan-rujukan ing tengah ngenani sawijining prakara iku kang nambahi kakuwatan lan kajelasan marang crita mau, lan ing pangertèn mangkono, pérangan tengah iku padha pentingé karo wiwitan utawa wekasan.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Isih ana akeh prekara liyane kang kudu dirembug bab prakara iki, nanging nalika bali marang pethikan ing Matius telulas kita bisa nyathet manawa Gusti Yesus mènèhi pratandha ana rong golongan wong, yaiku wong-wong kang krungu lan kang ora krungu. Panjenengané nedahaké luwih saka siji cara kanggo ora krungu, nanging banjur Panjenengané mratelakaké berkah tumrap wong-wong kang krungu.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Nanging rahayu paningalmu, awit paningal iku sumerep; lan kupingmu, awit kuping iku krungu. Satemen-temene Aku pitutur marang kowe, manawa akeh para nabi lan wong-wong mursid kepéngin ndeleng prekara-prekara kang kokdeleng, nanging ora ndeleng; lan krungu prekara-prekara kang kokkrungu, nanging ora krungu. Mulané, rungokna pasemon bab wong kang nyebar wiji. Matius 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Mulané kanthi profetis, “berkah” iki satemené padha pas karo berkah sing kasebut ing Wahyu 1:3:

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

> Rahayu wong kang maca, lan wong-wong kang ngrungokaké tembung-tembung panuwunan iki sarta netepi samubarang kang katulisan ana ing jeroné, awit wektuné wis cedhak.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Rujukan Gusti Yesus ing Matius telulas marang Yesaya nem, sesarengan karo tulisan-tulisan Ellen White, negesake manawa ana prekara-prekara sing bakal katon lan keprungu ing pungkasaning jagad, kang saengga ngedab-edabi banget nganti akèh wong mursid lan para nabi kepéngin urip ing mangsa iku, nalika pekabaran pepènget pungkasan bakal dibukak segelé, lan manawa manungsa banjur bakal “ndeleng” lan “krungu” prekara-prekara mau.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Yokanan didhawuhi supaya nyegel apa kang diucapaké déning “Pitu Gludhug” ana ing pasal sapuluh, lan ana ing pasal rong puluh loro katetepaké pangandika mangkéné, “Aja nyegel pangucap saka wangsité kitab iki: awit wektuné wis cedhak.” Ayat sabanjuré nandhakaké pungkasaning mangsa pangayomaning manungsa. Sadurungé mangsa pangayoman iku katutup, ana sawijining pangandika supaya mbukak segel “Pitu Gludhug”, yaiku siji-sijiné pérangan ing kitab Wahyu kang kaségel ing wektu iku. Bab “Pitu Gludhug” kita kabèh diparingi kawruh yèn iku nglambangaké wiwitan lan pungkasané Adventisme.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Padhang kang mligi kang diparingaké marang Yohanes, kang diwedharaké ana ing pitu gludhug, iku minangka gambaran rininci bab prakara-prakara kang bakal kalakon ing sangisoré piwarta malaékat kapisan lan kapindho....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Sawisé gludhug pitu iki ngucapaké swarané, dhawuh iku rawuh marang Yohanes kaya marang Daniel gegayutan karo kitab cilik mau: ‘Segelna prekara-prekara sing wis diucapaké déning gludhug pitu iku.’ Iki magepokan karo prastawa-prastawa ing tembé sing bakal kapratelakaké miturut urutané.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Pitu Guntur nggambarake prastawa-prastawa sajrone wiwitan Adventisme ing sajarahing piwulang malaékat kapisan lan kapindho, wiwit taun 1798 nganti 22 Oktober 1844, lan ing artikel sing padha kaya kasebut ing ndhuwur kita kaparingi katrangan yèn Pitu Guntur iku “magepokan karo prastawa-prastawa ing mangsa ngarep kang bakal kaandharake manut urut-urutane.” Sajarah wiwitan Adventisme nggambarake pungkasan Adventisme, amarga Gusti Yesus Kristus, minangka Alfa lan Omega, masang tandha astanipun ing saindhenging sajarah Adventisme, awit iku minangka sajarah kang suci, padha suciné karo sajarah Israel kuna.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Miturut Gusti Yesus ing Matius telulas, kadadéan-kadadéan iki iku apa kang dikarepake para nabi supaya padha weruh, lan para sakabat padha kaparingi kabegjan awit saka ngerti iku. Para sakabat mau nglambangake umaté Allah ing pungkasaning jagad, kang padha kaparingi kabegjan marga saka apa kang dideleng lan dirungokake. Apa kang padha dideleng lan dirungokake iku yaiku piweling saka Wahyué Gusti Yesus Kristus, kang uga dilambangake déning piweling saka Pitu Guntur, kang nglambangake bebarengan sajarahé Millerit lan sajarahé wong satus patang puluh papat èwu.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Kabèh piwulang kang diparingaké wiwit taun 1840–1844 kudu saiki diwedharaké kanthi kakuwatan, awit ana akèh wong kang wis kelangan pandomé. Piwulang-piwulang iku kudu katumujokaké marang kabèh gréja.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristus ngandika, “Begalé mata panjenengan, awit padha ndeleng; lan kuping panjenengan, awit padha krungu. Amarga satemené Aku ngandika marang kowé, manawa akèh para nabi lan wong mursid wus kepéngin ndeleng prakara-prakara kang kowé deleng, nanging ora padha ndeleng; lan krungu prakara-prakara kang kowé krungu, nanging ora padha krungu” [Matthew 13:16, 17]. Begja mripat kang ndeleng prakara-prakara kang katon ing taun 1843 lan 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Pesen punika sampun kaparingaken. Lan boten kenging wonten tundha ing nglajengaken malih pesen punika, awit pratandha-pratandhaning wekdal sami kaleksanan; pakaryan panutup kedah katindakaken. Pakaryan ageng badhé kalampahan ing wekdal ingkang cekak. Ingkang enggal badhé kaparingaken satunggaling pesen miturut panetepaning Allah, ingkang badhé ngrembaka dados sesambat ingkang sora. Mangka Daniel badhé jumeneng wonten ing bagiannya, kanggé maringi paseksinipun.” Manuscript Releases, volume 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White nedahaké sajarah kang diidentifikasi déning Kristus minangka sajarah kang dipéngini dideleng déning para wong mursid, yaiku sajarah kaum Millerit wiwit taun 1840 nganti 1844, banjur ngandika yèn sawijining “peparing kabar bakal énggal kaparingaké déning pandoming Allah, kang bakal ngrembaka dadi panguwuh sora.” “Panguwuh sora” iku nglambangaké pepéling pungkasan saka malaékat katelu, lan nalika kabar iku diparingaké, iku bakal mbalèni sajarah wiwitan Adventisme. Kabar pepéling pungkasan iku yaiku “kabar-kabar” kang “kudu lunga marang kabèh pasamuwan,” lan kabèh “kabar kang kaparingaké wiwit 1840–1844 kudu saiki digawe maksa.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

Sang Alfa lan Omega nggambarake pungkasan kanthi wiwitan. Ellen White nyariosaken bilih “pawartos-pawartos punika kedah katindakaken dhateng sadaya pasamuwan,” lan Gusti Yesus ngandika dhateng Yokanan, “Aku iki Alfa lan Omega, kang kapisan lan kang pungkasan: lan, apa kang kokdeleng, tulisen ing sajroning kitab, lan kirimna menyang pasamuwan pitu kang ana ing Asia; marang Efesus, lan marang Smirna, lan marang Pergamus, lan marang Tiatira, lan marang Sardis, lan marang Filadelfia, lan marang Laodikia.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Pawartos-pawartos taun 1840 nganti 1844 iku kalebu péranganing apa kang bakal dikintunakaké marang pasamuwan-pasamuwan.

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