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# Parallel Warnings - Number Five

Pepènget-Pepènget Sing Padha Jejeré - Nomer Lima

The Unveiling of the Lion of the Tribe of Judah: Understanding the Closing Scenes of the Great Controversy

Pambabaripun Sang Singa saking Talèr Yehuda: Mangrêtosi Pamedharing Pungkasan saking Kontroversi Ageng

Author

Jeff Pippenger

Published

August 8, 2023

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In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”

Ing wacana sing isih kita rembug, kang maringi katrangan bab Kristus minangka malaékat ing Wahyu sepuluh kang tumurun, Kristus minangka malaékat kang gagah nglambangaké “perangan kang Panjenengané tindakaké ing adegan-adegan pungkasan saka pasulayan gedhé karo Iblis.” “Posisi” kang dijupuk Kristus nalika Panjenengané ndhatengaké sikil tengené ana ing segara lan sikil kiwa ana ing dharatan “nedahaké kakuwasan lan wewenang-Né kang paling luhur tumrap saindenging bumi.” Nalika Kristus sesambat “kanthi swara sora,” Panjenengané “sesambat” “kaya nalika singa nggero.”

Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.

Kristus bakal nglairake kakuwasané kang Mahakwasa ana ing “adegan-adegan panutup saka pepanggihan gedhé” lan nalika Kristus nglairake kakuwasané kang Mahakwasa, Panjenengané nindakaké mangkono minangka Singa saka taler Yehuda.

> “The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.

> “Sang Juru Slamet kaaturake ana ing ngarsané Yohanes nganggo pralambang ‘Singa saka taler Yéhuda’ lan ‘cempen kaya wis kasembelih.’ Wahyu 5:5, 6. Pralambang-pralambang iki nglambangaké paseduluraning kakuwatan kang Mahakwasa lan katresnan kang gelem ngurbanaké dhiri. Singa saka Yéhuda, kang nggegirisi tumrap para panampik sih-rahmat-Né, bakal dadi Cempening Allah tumrap wong-wong kang manut lan setya.” Kisah Para Rasul, 589.

Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”

Panampakané Kristus minangka Singa saka taler Yehuda nekanaké pakaryanipun ing sajroning nutup lan mbukak segelé ramalan Kitab Suci, miturut wektu ilahi Panjenengané. Pas sadurungé mangsaning pacobaning manungsa katutup, nalika “wektuné wis cedhak” bakal ana pambukakan segel sawijining kayektèn mligi saka Kitab Suci kang mratelakaké “prekara-prekara kang enggal kudu kalakon.”

> The Revelation of Jesus Christ, which God gave unto him, to show 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.

> Pamedharé Gusti Yesus Kristus, kang diparingaké déning Allah marang Panjenengané, supaya Panjenengané nduduhaké marang para abdiné prakara-prakara kang enggal bakal kalakon; lan Panjenengané ngutus lan mratandhanaké iku lumantar malaékaté marang abdiné, Yokanan: kang wus maringi paseksi bab pangandikané Allah, lan bab paseksiné Gusti Yesus Kristus, sarta bab samubarang kang wus didelengé. Begja wong kang maca, lan wong-wong kang ngrungokaké tembung-tembunging wangsit iki, sarta netepi prakara-prakara kang katulis ana ing jeroné; awit wektuné wus cedhak. Wahyu 1:1–3.

When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”

Nalika “wektu” kang “wis caket” iku satemene tekan ing sajarahe manungsa, ana berkah kang diumumaké tumrap wong-wong kang maca, ngrungokaké, “lan netepi samubarang kang katulis ana ing jeroné.” Pesen mirunggan iki minangka pesen kang kaiket déning wektu lan mung bisa dingertèni nalika “wektu wis caket.” Mulané—ing wektu iku, lan dudu sadurungé—wong-wong bakal bisa maca, ngrungokaké, “lan netepi samubarang kang katulis” ana ing kitab Wahyu. Nalika “wektu wis caket,” berkah kang diumumaké tumrap wong-wong kang “maca”, “ngrungokaké” “lan netepi samubarang kang katulis ana ing jeroné” iku sejajar karo kabukaké kitab Daniel nalika “wektu wekasan.”

> 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. Daniel 12:4.

> Nanging kowe, he Daniel, tutupen pangandika iku lan segelen kitab iku, nganti tekan ing mangsa wekasaning jaman: akèh wong bakal mrana-mrene, lan kawruh bakal saya nambah. Daniel 12:4.

The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.

“Akèh” sing padha mlayu “mrana-mrene,” (kang nggambarake panaliten marang Sabdaning Allah) nindakaké mangkono ing “wektu wekasan” nalika “tembung-tembung” kang wis “katutup” ing “kitab” Daniel kabukak segelé. Nanging ana golongan prawan liyané kang mlayu mrana-mrene sawisé angger-angger dina Minggu ing Amerika Serikat.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Lah, bakal tumeka dina-dina, mangkono pangandikané Pangéran Allah, yèn Ingsun bakal ngirid paceklik ing tanah iki, dudu paceklik roti, lan dudu ngelak marga saka kurang banyu, nanging paceklik krungu pangandikané Pangéran: Lan wong-wong bakal mlaku nglambrang saka segara tekan segara, lan saka sisih lor nganti tekan sisih wétan, bakal mrana-mréné nggolèki pangandikané Pangéran, nanging ora bakal nemu. Ing dina kuwi para prawan ayu lan para nom-noman bakal semaput merga ngelak. Wong-wong kang sumpah demi dosané Samaria, lan matur, Allahmu, hé Dan, iku gesang; lan, Laku-tatanané Beersheba iku gesang; iya wong-wong iku bakal tiba, lan ora bakal tangi menèh ing salawas-lawasé. Amos 8:11–14.

The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.

Dosané Samaria iku dosa kang dipralambangaké déning Ahab lan Izebel, Ahab makili Amérika Sarékat lan Izebel makili gréja Katulik. Izebel, Ahab, lan para nabi palsu ing pasrawungan karo Élia ing Gunung Karmèl mratandhani pralambanging hukum Minggu. Ing pasrawungan mau ana rong golongan nabi najis, yaiku para nabi Baal lan para imam ing grove. Baal iku salah siji déwa kang disembah; déné kang sijiné manèh kang disembah ing grove yaiku Asytarot. Baal iku déwa lanang lan Asytarot iku déwi wadon. Bareng dadi siji, déwa lanang iku nggambaraké nagara lan sing wadon nggambaraké gréja.

The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.

Déwa sing diadegaké ing Dan iku diadegaké déning Yerobeam, ratu pisanan Samaria, kang ngedegaké anak sapi emas ing Bètèl lan uga ing Dan. Bètèl tegesé griyaning Allah lan Dan tegesé paukuman, lan bebarengan loro iku makili gandhènganing gréja lan nagara, kang kelakon ing Amérika Sarékat sadurungé ditetepaké pamaksaning pangreksan dina Minggu. Loro anak sapi emas iku kagambaraké déning anak sapi emasé Harun.

A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.

Pedhet iku kéwan lan reca emas iku gambar, mulané pedhet emasé Harun lan uga loro pedhet emasé Yerobeam makili gabungan gréja lan nagara kang dumadi pas sadurungé panrapan ukum Minggu ing Amérika Sarékat. Ing prakaran Yerobeam, kutha loro mau maringi paseksèn kapindho tumrap pralambang gabungan gréja lan nagara, kang ing kitab Wahyu ditegesi minangka gambaré kéwan mau.

The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.

Tatacarané Beersheba nglambangaké prejanjiané Abraham. Panyebutan kapisan saka jeneng “Beersheba” ana ing Purwaning Dumadi pasal rong puluh siji, yaiku sawijining pérangan Kitab Suci kang dienggo déning rasul Paulus kanggo nglawan wong-wong ing jamane kang ngandharaké yèn manungsa kudu tetep netepi angger-angger upacara lan tetak supaya bisa kapitulungan rahayu. Paulus migunakaké pérangan Kitab Suci ing panggonan panyebutan kapisan Beersheba dumunung. Panjenengané migunakaké sajarah iku kanggo mbabar loro prejanjian kang béda lan saling kosok balèn ing sajroning carita sing padha. Paulus migunakaké putrané batur wadon (Ismael) kanggo makili sawijining prejanjian kang adhedhasar kakuwatan manungsa, lan mbandhingaké Ismael karo Ishak, kang dienggo makili sawijining prejanjian kang adhedhasar kakuwataning Allah. Pérangan Kitab Suci iki minangka kaping pisan Beersheba kasebut, lan ing sajarah sabanjuré Paulus migunakaké sajarah iku kanggo njlentrehaké sawijining kaanan ing sajarah pribadiné kang wis dilambangaké ana ing sajarah Kitab Suci. Paulus pracaya lan mulang yèn sajarah Kitab Suci mbalèni dhiri.

Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.

Sanadyan Paulus migunakaké pérangan iki saka Purwaning Dumadi kaping selikur kanggo nggambaraké loro prejanjian sing saling kosok balèn, ing pérangan iku ana loro prejanjian sing dipundamel déning Allah karo Abraham, nanging dudu loro prejanjian kang dipundudut déning Paulus saka carita kasebut. Ing pérangan iku Allah malih njanjèkaké bakal netepi prasetyané kanggo ndadèkaké Abraham dadi bapa saka akèh bangsa lumantar Ishak, lan Panjenengané uga njanjèkaké yèn Panjenengané bakal ndadèkaké Ismael dadi bapa saka sawijining bangsa gedhé. Siji pérangan Kitab Suci, kapacak ana papat prejanjian, lan iku pisanan kaliné Bersyeba kasebat ing Kitab Suci.

> Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.

> Mulane Sarah banjur ngandika marang Abraham, “Buronana abdi wadon iki sarta anaké; awit anaké abdi wadon iki ora bakal dadi ahli waris bebarengan karo anakku, yaiku karo Iskak.” Prakara iku banget nglarani ing pangrasané Abraham marga saka anaké. Nanging Gusti Allah ngandika marang Abraham, “Aja nganti prakara iku nglarani ing pangrasamu marga saka bocah iku lan marga saka abdi wadonmu; ing samubarang kang wis diucapaké Sarah marang kowé, rungokna swarané; awit lumantar Iskak turunmu bakal sinebut. Lan uga anaké abdi wadon iku bakal Dakdadèkaké sawijining bangsa, awit dhèwèké iku turunmu.” Abraham banjur tangi ésuk-ésuk banget, njupuk roti lan sakantong banyu, banjur diparingaké marang Hagar, disangga ing pundhaké, bebarengan karo bocah mau, lan diusir lunga; Hagar banjur mangkat lan kesasar ana ing ara-ara samun ing Bersyeba. Purwaning Dumadi 21:10–14.

Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.

Beersheba nggambarake prejanjiané Abraham. Ing bab sing padha iku, Abraham uga nganakaké prejanjian karo Abimelekh.

> And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.

> Lan ing wektu iku kadadéan, Abimelekh lan Pikhòl, pangéranipun para bala tentarane, padha ngandika marang Abraham, mangkéné: Allah nunggil karo kowé sajroning samubarang kang koklakoni; mulané saiki supataha marang aku ana ing kéné demi Allah, yèn kowé ora bakal tumindak cidra marang aku, utawa marang anakku, utawa marang putuné anakku; nanging miturut kabecikan kang wus daklakoni marang kowé, iya mangkono uga kang bakal koklakoni marang aku lan marang nagara panggonanmu numpang. Lan Abraham ngandika, Aku bakal supata.

> And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.

> Lan Abraham ngaturaké pangrémbág marang Abimelekh marga saka sawijining sumur banyu, kang wus direbut kanthi kekerasan déning para abdiné Abimelekh. Tumuli Abimelekh ngandika, “Kawula boten sumerep sinten ingkang sampun nindakaken prekawis punika; panjenengan ugi boten ngandhani kawula, lan kawula ugi dereng nate mireng prakawis punika kejawi dinten punika.”

> And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?

> Lan Abraham mundhut wedhus lan sapi, banjur diparingake marang Abimelekh; lan wong loro mau padha damel prajanjian. Lan Abraham misahake pitu cempé wadon saka pepanthané. Lan Abimelekh ngandika marang Abraham, “Apa tegesé pitu cempé wadon iki sing kokpisahake piyambak?”

> And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.

> Panjenengané banjur ngandika, “Pitu cempé wedhus wadon iki kudu kok tampa saka tanganku, supaya iku dadi paseksi tumrap Aku, yèn aku kang ngedhuk sumur iki.” Mulané panggonan iku dijenengi Bersyeba, amarga ana ing kono wong loro mau padha sumpah. Mangkono padha gawé prejanjian ing Bersyeba; banjur Abimelekh jumeneng, mangkono uga Fikol, panggedhé balané, banjur padha bali menyang tanahé wong Filistin. Lan Abraham nandur sawijining alas cilik ing Bersyeba, sarta ana ing kono nyebut asmané Pangéran, Allah kang langgeng.

> And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.

> Lan Abraham manggon minangka wong neneka ing tanahé wong Filistin nganti pirang-pirang dina. Purwaning Dumadi 21:22–34.

Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”

Beersheba iku pralambanging prejanjiané Allah kaliyan Abraham. Ana sawetara riwayat prejanjian kang katandhani ana ing Kitab Suci, kang nyambungaké Beersheba kaliyan prejanjiané Abraham. “Beer” tegesé sumur lan “sheba” tegesé “pitu.” Sheba iku tembung Ibrani kang padha karo tembung sing diterjemahaké dadi “ping pitu” kang kanthi bener dipunmangertosi déning William Miller minangka makili wangsit bab rong ewu limang atus rong puluh taun ing Imamat rong puluh nem. Iku minangka “wangsit wektu” kang pisanan banget kang ditemokaké déning dhèwèké, lan iku uga bebener dhasar kang kapisan disingkiraké ing taun 1863. Ing pethikan pangandikan ing ngendi tembung “sheba” diterjemahaké dadi “ping pitu” ing patang ayat kang béda, paukumané Allah kang dipralambangaké déning “ping pitu” iku sinebut “padudoné prejanjian-Ku.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Mulane Aku iya bakal lumaku nalisir marang kowé, lan bakal ngukum kowé maneh kaping pitu marga saka dosa-dosamu. Lan Aku bakal ndhatengaké pedhang marang kowé, kang bakal males pamaréntahaning prejanjian-Ku; lan nalika kowé padha kaklumpuk ana ing njero kutha-kuthamu, Aku bakal ngutus pageblug ana ing antaramu; lan kowé bakal kaulungaké menyang ing tangané mungsuh. Leviticus 26:24, 25.

The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”

Tembung sing diterjemahaké dadi “pitu kaping” lan nggambaraké “pasulayan”ing prejanjiané Allah ing Imamat rong puluh nem, yaiku “sheba” ing tembung Beersheba, uga diterjemahaké kaping pindho ing kitab Daniel: sapisan dadi “sumpah” kang katulis ana ing angger-anggeré Musa lan sapisan manèh dadi “ipat-ipat.” Loro-loroné, yaiku “sumpah” lan “ipat-ipat,” diterjemahaké saka tembung “sheba,” awit tembung iku ora mung tegesé ‘pitu,’ nanging uga ngemu gagasan bab sawijining prejanjian utawa “sumpah” kang manawa dilanggar bakal nuwuhaké “ipat-ipat.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Inggih, sakèhé Israèl wus padha nerak angger-angger Paduka, malah kanthi mbléngér lunga, supaya ora ngrungokaké swanten Paduka; mulané paukuman iku katibakaké marang aku kabèh, uga sumpah kang katulis ana ing angger-anggeré Musa, abdiné Gusti Allah, awit aku kabèh wus padha dosa marang Panjenengané. Daniel 9:11.

The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.

Tembung “sheba” utawa pitu, kang nggambarake pitu cempé wedhus sing kaunjukaké ana ing sawijining sumur ing Bersyeba, iku nglambangaké prejanjian. Lan prejanjiané Allah utawa supatané Panjenengané nyatakaké yèn wong sing mituhu urip, lan wong sing ora mituhu mati.

Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).

Bersyeba nglambangaké prejanjian sing katuduhaké déning pracayané Abraham. Mulané, nalika “para prawan ayu” ing Amos wolung, sing uga “para prawan gemblung” ing Matius rong puluh lima, sing uga “wong-wong duraka” ing Daniel rolas padha sumpah “marga saka dosané Samaria,” iku padha ngiket kasetyan marang tandhané Izebel (kapapaan) sing wis laku jina karo Akhab (Perserikatan Bangsa-Bangsa) lan sing mrentah ing sadhuwuré reca kéwan galak mau (Amerika Serikat).

When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.

Nalika “prawan-prawan ayu” sing padha iku ngucap, “Allahmu, hé Dan, gesang,” wong-wong mau lagi sujud marang reca emas awujud pedhèt, kaya kang wis kasaksèkaké déning loro seksi (Harun lan Yerobeam). Pedhèt emas iku nglambangaké gambaring kéwan galak, yaiku gabungan antarané gréja lan nagara.

When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.

Nalika para prawan sing padha iku ngakoni manawa “dalan”é Bersyeba “urip,” tembung “dalan” iku tegesé “cara.” Iki tembung sing padha banget kang dienggo kanggo nandhani “dalan-dalan” saka “lurung-lurung kuna” ing Yeremia 6:16. Para prawan iku ngandika manawa sanadyan padha wis sujud marang reca kéwan mau lan nampa tandha panguwasané, nanging isih dadi anak-anak Abraham. Kanthi bingung lan kesusu padha mlayu mrana-mrene ing Sabdaning Allah nggoleki piwulang kang dilambangaké déning “wétan” lan “lor” sarta saka “segara tekan segara,” lan isih ngakoni dadi Adventis Dina Kapitu, nanging wis kasep.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Nanging pawarta saka wetan lan saka lor bakal nggentaraké dhèwèké; mulané dhèwèké bakal maju kanthi nepsu gedhé kanggo numpes lan ngrampungi pati akèh wong. Lan dhèwèké bakal ngedegaké kémah-kémah kratoné ana ing antarané segara-segara ing gunung suci kang mulya; nanging dhèwèké bakal tekan pungkasané, lan ora ana wong siji waé kang bakal nulungi dhèwèké. Daniel 11:44, 45.

Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”

Para prawan mau punika sami nggoleki pekabaran ing kalih ayat sadèrèngipun punika. Pekabaran pepènget pungkasan ingkang kapethak segelipun ing wekdal pungkasan ing taun 1989, nalika, kados ingkang kaandharaken ing Daniel pasal sewelas ayat patang puluh, “negara-negara” ingkang makili tilas Uni Sovyèt kasapu déning kapausan lan Amérika Sarékat, ngenali munggah lan rubuhipun kapausan ingkang pungkasan. Ing kalih ayat punika, sawijing pekabaran ingkang dipunlambangaken déning sisih wétan lan lor ndadosaken murkanipun ratu sisih lor (sang paus), lan panganiaya pungkasan wiwit; lajeng punika dipunpungkasi ing ayat patang puluh lima nalika kapausan nandur “kémah-kémah” ingkang asalipun saking tembung Ibrani ingkang tegesipun “kémah,” (kémah punika lambang gréja), nanging punika “kémah” saking “kratonipun,” ingkang nggambaraken nagari. Papan ingkang dipunginakaken kanggé masang kémah ingkang nggambaraken gabungan gréja lan nagari punika, utawi kados déné ing Wahyu dipunwastani déning Yokanan, gambar kéwan punika, yaiku “ing antawisipun segara-segara,” ing wangun jamak. Para prawan ingkang éndah sami nggoleki pekabaran pepènget pungkasan ingkang dipunlambangaken wonten ing ayat patang puluh papat lan patang puluh lima saking Daniel pasal sewelas, lan ing ayat salajengipun Mikhaèl jumeneng lan mangsa kasempataning sih-rahmat katutup. Lan ing wekdal punika Amos 8:14 ngandika bilih para prawan ingkang éndah “bakal rubuh, lan ora bakal tangi manèh.”

When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.

Nalika para prawan ayu padha ngakoni awake minangka Adventis Dina Kaping Pitu, ing wektu kang padha nalika padha sujud marang reca kéwan galak mau, dening Yohanes padha dipratélakaké minangka wong-wong Yahudi kang ngaku yèn awake wong Yahudi, nanging dudu. Padha ngakoni yèn awake iku anak-anak Abraham, nanging satemené padha goroh.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

> Lah, Aku bakal ndadèkaké wong-wong saka pasamuwané Iblis, yaiku wong-wong kang padha ngaku awake wong Yahudi, nanging dudu, malah padha ngapusi; lah, Aku bakal ndadèkaké wong-wong mau teka lan sujud ana ing ngarepé sikilmu, sarta padha wanuh yèn Aku wis nresnani kowé. Wahyu 3:9.

They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.

Wong-wong mau wis nampani tandha kapapaan lan kanthi mangkono wis nampani wataké. Padha ngakoni yèn dhèwèké iku wong Yahudi, utawa padha ngakoni yèn dhèwèké iku Adventis sing netepi Sabat, nanging banjur padha nduwèni wataké paus, sing ana ing antarané prekara-prekara liyané lenggah “ing Padalemané Allah.” Padha ngakoni yèn dhèwèké iku Adventis, utawa padha ngakoni yèn dhèwèké ana ing padaleman Adventis, nanging dhèwèké ora luwih Adventis tinimbang paus iku wong Kristen.

Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.

Wong-wong kang padha mlayu mrana-mrene nggolèki “pangandikané Pangéran” iku dudu “wong-wong wicaksana” kang kasebut ana ing kitab Daniel—nanging padha katandhani minangka “prameswari-prameswari.” Cetha manawa wong-wong kang padha kesasar, kaliren, lan mati ngelak ana ing ayat-ayat iku ora “mangertos” “pangandikané Pangéran,” awit ing ayat-ayat iku padha nggolèki prakara iku mau. Pangandikané Pangéran kang kababar sawatara sadurungé mangsa sih-rahmat katutup iku yaiku Wahyu bab Gusti Yésus Kristus, lan para prawan bodho, ala, utawa “prameswari-prameswari endah” iku yaiku wong-wong kang ora mangertos bab tambahing kawruh saka kitab Daniel. Wong-wong mau ora kagungan lenga kang perlu kanggo nerusaké tumuju ing pawiwahan, kaya kang diwulangaké déning Matius.

That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”

“Paceklik” punika inggih pungkasaning mangsa panyuwunan sih-rahmat. “Para prawan” ing Amos ingkang sami ngupadi roti (Sabdanipun Allah) lan toya (Roh Suci) wonten ing ayat-ayat punika, inggih punika “wong-wong duraka” ing Daniel ingkang boten “mangertos”. Para punika ugi “para prawan bodho” ing Matius ingkang sami ngupadi Roh Suci, ingkang bebarengan lumantar tigang paseksi negesiaken para tiyang ingkang nyadhari bilih kalodhanganipun kangge nyawisaken dhiri tumrap pahargyan panganten sampun kasilur, lan bilih piyambakipun boten gadhah busana kangge tindak dhateng pahargyan punika, amargi piyambakipun nampik “mirengaken” piweling mirunggan ingkang samenika nembe kabikak. Wiwit saking wekdal nalika piweling mirunggan punika kabikak, ngantos dumugi pungkasaning mangsa panyuwunan sih-rahmat, punika wekdaling pandhawuh pungkasan tumrap karahayon. Teka ing wekdal punika kanthi boten siyap ateges nyawisaken dhiri kangge mireng tembung-tembung, “Kasiyan telat!”

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “Ana sawijining jagad kang padha mapan ana ing piala, ing panipuan lan kasasar, ana ing sangisoring wewayangane pati piyambak,—turun, turu. Sapa ta kang ngrasa lara nglaraniing jiwa kanggo nggugahaké wong-wong mau? Swara apa kang bisa nggayuh wong-wong mau? Pikiran kawula katuntun marang mangsa ngarep, nalika pratandha bakal kaparingaké. ‘Lah, Pangantèn Priya rawuh; metua sira arep nemoni Panjenengané.’ Nanging sawenèh bakal wis kélangan wektu kanggo olèh lenga guna ngisi manèh damare, lan kasep banget wong-wong mau bakal nemu yèn watak, kang dilambangaké déning lenga iku, ora bisa dipindhahaké marang wong liya.” Review and Herald, February 11, 1896.

The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”

Garis kenabian kang kawejang lumantar pasemon babagan sapuluh prawan migunakaké lenga minangka pralambang watak, nanging “lenga emas” lan “lenga suci” uga ngrlambangaké pawarta-pawarta saka “Rohing Allah.”

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Para kang katetepaké dadi wong-wong kapenuhan pangurapan, kang ngadeg ana ing ngarsané Gusti, Pangéraning sakabèhing bumi, nduwèni kalungguhan kang biyèn kaparingaké marang Iblis minangka kerub kang nutupi. Lumantar para makhluk suci kang ngubengi dhampar Panjenengané, Gusti njaga sesambungan kang tanpa pedhot karo para pedununging bumi. Lenga emas iku nglambangaké sih-rahmat kang nganggo kuwi Gusti Allah tansah nyukupi pelitané para pracaya, supaya ora kelap-kelip banjur mati. Saupama dudu lenga suci iki kang diwutahaké saka swarga lumantar pawartos-pawartos saka Rohé Gusti Allah, piranti-piranti piala bakal nduwèni pangwasa kabèh tumrap manungsa.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Allah dipun siyiya menawi kita boten nampi pawartos-pawartos ingkang Panjenenganipun kirimaken dhateng kita. Mangkono kita nampik lenga emas ingkang badhe Panjenenganipun curahaken dhateng jiwa kita supados dipun aturaken dhateng tiyang-tiyang ingkang wonten ing pepeteng. Nalika swaranipun panggilan rawuh, ‘Lah, mempelai lanang rawuh; metua kowe kanggo nemoni Panjenengané,’ para ingkang boten sampun nampi lenga suci, ingkang boten ngugemi sih-rahmatipun Kristus wonten ing manahipun, badhe manggih, kados para prawan bodho, bilih piyambakipun boten siyap badhe pinanggih kaliyan Gustinipun. Ing salebeting piyambakipun piyambak, boten wonten kakiyatan kangge nggayuh lenga punika, lan gesangipun dados remuk. Nanging menawi Roh Suci Allah dipun suwun, menawi kita nyuwun kanthi temen, kados dene Musa ngandika, ‘Tuduhna marang aku kamulyanPaduka,’ katresnanipun Allah badhe kacurahaken wonten ing manah kita. Lumantar pipa-pipa emas, lenga emas punika badhe dipun saluraken dhateng kita. ‘Dudu marga saka kakuwatan, lan dudu marga saka daya, nanging marga saka Roh-Ku, pangandikané Pangéran Gustining Sarwa Kawula.’ Kanthi nampi sorot-sorot padhang saking Srengéngé Kabeneran, para putranipun Allah madhangi minangka pepadhang ing donya.” Review and Herald, July 20, 1897.

Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”

Wong-wong kang padha mlaku “mrana-mréné” ing Amos nambah marang paseksen kang netepaké golongan Adventis Dina Kaping Pitu sing nampik tanggung jawabé kanggo “mangertèni” piwulang mirunggan saka kitab Wahyu kang kawukak segelé nalika “wektuné wus cedhak.”

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “Saiki kita lagi urip ing mangsa kang banget mbebayani, lan aja ana siji waé saka kita kang kendhat anggoné ngupaya pepakèn tumrap rawuhipun Kristus. Aja nganti ana kang nuruti tuladha para prawan bodho, lan ngira yèn bakal aman ngentèni nganti wektu krisis tekan sadurungé oleh pepakèn watak supaya bisa jumeneng ing wektu iku. Bakal kasep banget anggoné nggolèki kabenerané Kristus nalika para tamu padha katimbali mlebu lan dipriksa. Saiki iki wektu kanggo ngagem kabenerané Kristus,—sandhangan manten kang bakal ndadèkaké kowé pantes lumebu ing pésta palakrama Sang Cempé. Ing pasemon iku, para prawan bodho digambaraké nyuwun lenga, nanging ora kasil tampa manut panyuwuné. Iki minangka pralambang tumrap wong-wong kang durung nyepakaké awaké dhéwé kanthi ngembangaké watak supaya bisa jumeneng ing mangsa krisis. Kaya-kaya wong-wong mau lunga marang para tanggané lan matur, Wènèhana aku watakmu, manawa ora aku bakal tiwas. Wong-wong kang wicaksana ora bisa maringaké lengané marang lampu-lampu para prawan bodho kang murubé wis arep mati. Watak iku ora bisa dipindhahaké. Watak ora kena dituku utawa didol; watak kudu dioleh. Gusti wis maringi saben pribadi kalodhangan kanggo nggayuh watak kang bener lumantar jam-jam wektu pangadilan; nanging Panjenengané ora nyadhiyakaké dalan kang ndadèkaké siji manungsa bisa maringaké marang liyané watak kang wis dikembangaké liwat pengalaman-pengalaman kang abot, kanthi sinau piwulang saka Sang Guru Agung, supaya bisa ngetokaké kasabaran ana ing sajroning panggodha, lan ngleksanakaké pracaya supaya bisa mindhah gunung-gunung kamustahilan. Ora mungkin ngoperaké ambuning katresnan,—maringaké marang wong liya kalembutan, kaprigelan, lan katemenan. Ora mungkin tumrap siji manahing manungsa kanggo nuangaké katresnané Allah lan kamanungsan menyang manahing wong liya.”

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.

> “Nanging dinané bakal teka, lan wis caket marang kita, nalika saben tataran watak bakal kababar lumantar panggodha kang mligi. Wong-wong sing tetep setya marang asas, sing ngleksanani pracaya nganti tekan wekasan, iku bakal dadi wong-wong sing wis kabukten setya ana ing sangisoré ujian lan pacoban sajroning jam-jam sadurungé mangsa sih-rahmaté, lan wis mbentuk watak miturut pasemoné Kristus. Iku bakal dadi wong-wong sing wis nggulawenthah sesrawungan kang raket karo Kristus, sing, lumantar kawicaksanan lan sih-rahmaté, dadi pandhèrèk kodrat ilahi. Nanging ora ana manungsa siji waé kang bisa maringi marang liyané pengabdianing ati lan sipat-sipat luhuring budi, sarta nyukupi kekurangane kanthi kakuwatan moral. Saben kita bisa nindakake akèh tumrap siji lan sijiné kanthi maringi marang manungsa tuladha kang sarupa karo Kristus, mangkono mengaruhi wong-wong mau supaya padha sowan marang Kristus kanggo kabeneran kang tanpa iku wong-wong mau ora bisa madeg ana ing pangadilan. Manungsa kuduné kanthi pandonga nimbang prakara wigati babagan pambangunan watak, lan mbangun wataké miturut pola ilahi.” The Youth’s Instructor, January 16, 1896.

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