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# Future for America and July 18, 2020 - Number One

Mangsa Ngarep tumrap Amerika lan 18 Juli 2020 - Nomer Siji

Cavemen of Covenant: Moses & Elijah at the End of the World

Wong-wong Guwa saka Prejanjian: Musa lan Élia ing Pungkasaning Donya

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Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Musa lan Éliah iku pralambang-pralambang kenabian sing saben-sabené bisa dimangertèni miturut konteks minangka sawijining pralambang tunggal, utawa uga bisa dimangertèni minangka sawijining pralambang sing nyakup kaloroné nabi mau. Adhedhasar paseksené wong loro, sawijining prakara diteguhaké, lan ing Wahyu bab sewelas Musa lan Éliah makili loro seksi saka Prajanjian Lawas lan Prajanjian Anyar. Ing Gunung Pangalihan Rupa, sing makili Rawuhé Kristus kaping pindho, pralambang gandha iku makili loro-loroné, yaiku wong satus patang puluh papat èwu (Éliah) lan para martir (Musa) sajroning krisis angger-angger dina Minggu. Bareng minangka sawijining pralambang, ing guwa Horeb, wong loro iku makili umat Allah ing pungkasaning donya sing “krungu,” “maca,” lan “netepi” pekabaran kang dadi sawijining Wahyu bab wataking Allah, sing ngandhut daya kanggo ngowahi sawijining Laodikia dadi sawijining Filadelfia. Ora suwé manèh, (cepet banget) bakal tekan sawijining titik nalika wong-wong Advent Laodikia sing bodho ora bakal bisa manèh migunakaké “lenga” kang diperlokaké supaya bisa nanggapi kanthi bener marang panguwuh, “Lah Sang Manten lanang rawuh.”

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Musa banjur ngandika marang Sang Yehuwah, “Lah, Paduka ngandika marang kawula, ‘Tuntunen bangsa iki munggah’; nanging Paduka durung ndhawuhake marang kawula sinten ingkang badhé Paduka utus lumampah bebarengan kaliyan kawula. Nanging Paduka sampun ngandika, ‘Aku wanuh marang sira kanthi asma, lan sira uga wus oleh sih-rahmat ana ing paningalku.’ Saiki mila, kawula nyuwun, manawi temen kawula wus oleh sih-rahmat wonten ing ngarsa Paduka, mugi Paduka kersa nedahaken dalan Paduka dhateng kawula, supados kawula saged wanuh dhateng Paduka, lan supados kawula tetep oleh sih-rahmat wonten ing ngarsa Paduka; lan mugi Paduka emut, bilih bangsa punika punika umaté Paduka.” Panjenengané banjur ngandika, “Rawuhingsun bakal lumampah bebarengan karo sira, lan Aku bakal maringi sira katentreman.” Musa banjur ngandika marang Panjenengané, “Manawi rawuh Paduka boten lumampah bebarengan kaliyan kawula, sampun Paduka tuntun kawula medal saking mriki. Awit saking punapa badhé katitik wonten ing ngriki bilih kawula lan umat Paduka sampun oleh sih-rahmat wonten ing ngarsa Paduka? Punapa boten awit Paduka lumampah bebarengan kaliyan kawula? Mangkono kawula lan umat Paduka badhé kapisahaken saking sakehing bangsa ingkang wonten ing salumahing bumi.” Sang Yehuwah banjur ngandika marang Musa, “Prakara ingkang sira aturake iku uga bakal Daklakoni; awit sira wus oleh sih-rahmat ana ing paningalku, lan Aku wanuh marang sira kanthi asma.” Musa banjur ngandika, “Kawula nyuwun sanget, mugi Paduka kersa nedahaken kamulyan Paduka dhateng kawula.” Panjenengané banjur ngandika, “Aku bakal nglewati sakehing kasaéaningsun ana ing ngarepmu, lan Aku bakal ngumandhangaké asmané Sang Yehuwah ana ing ngarepmu; Aku bakal sih-rahmat marang sapa kang Dakparingi sih-rahmat, lan Aku bakal ngétokaké kawelasan marang sapa kang Dakparingi kawelasan.” Panjenengané banjur ngandika, “Sira ora bisa ndeleng pasuryanku; awit ora ana manungsa siji waé kang bisa ndeleng Aku lan tetep urip.” Sang Yehuwah banjur ngandika, “Lah, ana sawijining papan ana ing sandhingku, lan sira bakal ngadeg ana ing satunggaling parang. Mengko nalika kamulyaningsun nglewati, Aku bakal mapanaké sira ing celahing parang iku, lan Aku bakal nutupi sira nganggo asta-Ku sajroning Aku nglewati. Sawisé iku Aku bakal nyingkiraké asta-Ku, lan sira bakal ndeleng pérangan wingking-Ku; nanging pasuryanku ora bakal katon.” Sang Yehuwah banjur ngandika marang Musa, “Pahatna kanggo awakmu loro loh watu kaya kang kapisan; lan Aku bakal nulis ana ing loh-loh iki tembung-tembung kang ana ing loh-loh kang kapisan, kang wus sira remukaké. Lan siya-siyanaa ing wayah esuk, banjur munggaha ing wayah esuk menyang gunung Sinai, lan ngadhepa marang Aku ana ing pucaking gunung kono. Lan aja ana wong siji waé kang munggah bebarengan karo sira, lan aja nganti ana wong katon ana ing saindenging gunung iku; wedhus-wedhus utawa sapi-sapi uga aja nganti mangan ana ing ngarepé gunung iku.” Musa banjur mréngés loro loh watu kaya kang kapisan; lan Musa tangi ésuk banget, banjur munggah menyang gunung Sinai, kaya kang wus dipréntahaké déning Sang Yehuwah marang dhèwèké, sarta nggawa ana ing tangane loro loh watu iku. Sang Yehuwah banjur tumurun ana ing méga lan jumeneng bebarengan karo Musa ana ing kono, sarta ngumandhangaké asmané Sang Yehuwah. Sang Yehuwah banjur nglewati ing ngarepé Musa lan ngumandhangaké, “Sang Yehuwah, Sang Yehuwah Allah, kebak sih lan sih-rahmat, sabar, lan lubèr ing kasaéan sarta kayekten, kang netepi sih-kadarman tumrap éwonan wong, ngapura kaluputan, panerak, lan dosa, nanging babar pisan ora mbébasaké wong kang kaluputan; kang males kaluputané para bapa marang anak-anaké lan marang putu-putuné, nganti turun katelu lan kapat.” Musa banjur enggal sujud nganti sirahé tumuju ing bumi lan nyembah. Panjenengané banjur ngandika, “Manawi temen kawula sampun oleh sih-rahmat wonten ing ngarsa Paduka, dhuh Pangeran, kawula nyuwun, mugi Pangéran kersa lumampah wonten ing satengahing kawula; awit bangsa punika bangsa ingkang tegar gulu; lan mugi Paduka ngapura kaluputan kawula lan dosa kawula, sarta tampanana kawula dados panduman waris Paduka.” Panjenengané banjur ngandika, “Lah, Aku damel prejanjian: ana ing ngarepé sakehing umatmu Aku bakal nindakaké kaélokan-kaélokan, kang durung tau katindakaké ing saindenging bumi, utawa ana ing bangsa endi waé; lan sakehing bangsa ing antarané kanggonanmu bakal ndeleng pakaryané Sang Yehuwah; awit prakara kang Daklakoni bebarengan karo sira iku prakara kang nggegirisi.” Pangentasan 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Musa makili umaté Allah ing pungkasaning jagad. Wong-wong mau yaiku wong-wong sing ing “dina-dina wekasan” saka pangadilan panlitèn nyuwun marang Allah supaya Panjenengané nduduhaké “dalan”-Nya marang wong-wong mau, supaya wong-wong mau bisa “mangerténi” Allah, lan minangka wangsulané padha nampa jawaban saka Allah kang nyakup janji yèn “ngarsané” bakal “lunga bebarengan karo” wong-wong mau, lan yèn Allah bakal maringi “katentreman” marang wong-wong mau.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Mangkene pangandikané Pangéran, “Ngadegana ana ing dalan-dalan, banjur delengen, lan pitakonen bab dalan-dalan kuna, endi dalan kang becik, lan lumakua ana ing kono, temah kowé bakal nemu katentreman kanggo nyawamu.” Nanging wong-wong mau padha kandha, “Aku padha ora gelem lumaku ana ing kono.” “Sarta Aku uga netepaké para pengawas ana ing ndhuwurmu, mangkéné, ‘Gatekna swaraning kalasangka.’” Nanging wong-wong mau padha kandha, “Aku padha ora gelem ngrungokaké.” Yeremia 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Yeremia nedahake sawijining golongan sing ora gelem “ndeleng” lan “ngrungokake,” mula padha ora nampani “pepadan” kang dijanjèkaké marang wong-wong sing ngupaya “dalan kang becik” lan “lumaku ana ing kono.” Pepadan iku déning Yesaya katetepaké minangka “pangayoman seger.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Sapa kang bakal Panjenengane wulang kawruh? lan sapa kang bakal Panjenengane paringi pangerten bab piwulang? Ya iku wong-wong kang wus disapih saka susu, lan dipisah saka payudara. Awit pepakon kudu ana ing sandhuwuré pepakon, pepakon ing sandhuwuré pepakon; larik ana ing sandhuwuré larik, larik ing sandhuwuré larik; ana sethithik ing kéné, lan sethithik ing kana: Awit lumantar lambe kang gagap lan lumantar basa liya Panjenengane bakal ngandika marang bangsa iki. Marang wong-wong iku Panjenengane ngandika, Iki panggonan pangaso kang kalawan iku kowé bisa marèkaké sing kesel padha ngaso; lan iki pangrengkuhan: nanging wong-wong iku ora gelem ngrungokaké. Nanging pangandikané Pangéran tumrap wong-wong iku dadi pepakon ana ing sandhuwuré pepakon, pepakon ing sandhuwuré pepakon; larik ana ing sandhuwuré larik, larik ing sandhuwuré larik; ana sethithik ing kéné, lan sethithik ing kana; supaya wong-wong iku lunga, banjur tiba ngungkuli, lan remuk, lan kajerat, lan katangkep. Yesaya 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“Pangaso” lan “pangayomaning seger” iku nggambarake udan pungkasan sing kawutahaké sajroning pangumumaning pekabaran pepeling pungkasan.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Aku katuntun tumuju marang wektu nalika pekabaran malaékat katelu lagi nutup. Pangwasané Allah wus tumedhak marang umaté; wong-wong mau wus ngrampungaké pakaryané lan wus kasiyapaké kanggo mangsa pacoban kang ana ing ngarepé. Wong-wong mau wus nampa udan pungkasan, utawa panyegeran saka ngarsané Pangéran, lan paseksèn kang urip wus kauripaké manèh. Pepéling agung kang pungkasan wus kumandhang ing endi-endi, lan iku wus ngoyak-oyak sarta nuwuhaké bebenduné para pedunung bumi kang ora gelem nampani pekabaran iku.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Janji bab “pangaso” utawa “pangrengganing kasantosan” kang minangka “udan pungkasan,” nyakup janji kang kaparingaké marang Musa ana ing guwa, yaiku yèn “rawuhipun” Allah bakal ndherek marang umat-é.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> “Karya iku bakal padha karo karya ing dina Pentakosta. Kaya déné ‘udan wiwitan’ kaparingaké, ing panyiraman Roh Suci nalika pambukaning Injil, kanggo njalari wiji aji mau thukul, mangkono uga ‘udan pungkasan’ bakal kaparingaké ing panutupé, kanggo matengaké panèn. ‘Mangka kita bakal wanuh, manawa kita nerusaké supaya wanuh marang Pangéran; miyosé wis katetepaké kaya ésuk; lan Panjenengané bakal rawuh marang kita kaya udan, kaya udan pungkasan lan udan wiwitan tumrap bumi.’ (Hosea 6:3.) ‘Mulané bungaha, hé para anak Sion, lan padha bungah-bungaha ana ing Pangéran Allahmu; awit Panjenengané wis maringi kowé udan wiwitan kanthi ukuran sing samesthiné, lan bakal ndhatangaké tumrap kowé udan, yaiku udan wiwitan lan udan pungkasan.’ (Yoel 2:23.) ‘Ing dina-dina wekasan, mangkono pangandikané Allah, Ingsun bakal ngesokaké Roh-Ku marang sakèhé daging.’ ‘Lan bakal kalakon, sapa waé sing nyebut asmaning Pangéran bakal kapitulungan rahayu.’ (Kisah Para Rasul 2:17, 21.) Karya agunging Injil ora bakal rampung kanthi pawujudan kakuwasané Allah sing luwih sathithik tinimbang sing nandhani pambukané. Piwulang-piwulang nabi kang kasampurnakaké ing panyiraman udan wiwitan nalika pambukaning Injil, bakal kasampurnakaké manèh ing udan pungkasan nalika panutupé. Iki lah ‘wektu-wektu panyegeran’ kang diarep-arep déning rasul Pétrus nalika dhèwèké ngandika, ‘Mulané padha mratobata lan padha mbalia, supaya dosa-dosamu kapusak [ing Pengadilan panyelidikan], manawa wektu-wektu panyegeran bakal rawuh saka ngarsané Pangéran; lan Panjenengané bakal ngutus Yésus.’ (Kisah Para Rasul 3:19–20.)”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Para abdining Allah, kanthi pasuryan kang padhang lan sumunar déning panyucèn suci, bakal enggal-cepet saka panggonan siji menyang panggonan liyané kanggo martakaké pawarta saka Swarga. Kanthi swara èwonan, ing saindenging bumi, pepéling iku bakal diwènèhaké. Kaelokan-kaelokan bakal katindakaké, wong lara bakal diwarasaké, lan pratandha-pratandha sarta kaajaiban-kaajaiban bakal ngetutaké para pracaya. Sétan uga tumindak lumantar kaajaiban-kaajaiban palsu, malah ngedhunaké geni saka langit ana ing ngarsané manungsa. (Wahyu 13:13.) Mangkono para padununging bumi bakal kabekta kanggo netepaké pendiriané.” The Great Controversy, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Pangluberaning Roh Suci ing dina-dina wekasan wis dilambangaké déning pangluberaning Roh Suci ing wiwitaning pawartané Injil. “pangandikané Sang Yehuwah marang wong-wong mau” kang ora gelem ngrungokaké apa kang dipangandikakaké Roh marang pasamuwan-pasamuwan, iku minangka asas kenabian nambahi siji garis sejarah kenabian marang garis sejarah kenabian liyané supaya nggambaraké wekasaning jagad. Iku ora kurang saka asas yèn pungkasaning sawijining prakara digambaraké déning wiwitaning prakara mau. Paugeran kenabian iki ditampik déning umat Advent Dina-Kapitu Laodikia kang gemblung. Nalika ditampani, Gusti Allah bisa “mulang kawruh,” kang déning Daniel diandharaké yèn bakal saya akèh ing mangsa wekasan, lan kawruh kang padha iku uga kang miturut Hosea dadi sabab umaté Gusti Allah katumpes awit padha nampik. Golongan ing Yesaya lan Yérémia kang nampik ngrungokaké utawa ndeleng, padha nampik “kasagaran,” yaiku “pangaso” kang dijanjèkaké Gusti Allah bakal diparingaké marang umat-é ing “dina wekasan,” supaya bisa lumaku kanthi slamet ngliwati krisis ing pungkasaning jaman.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

“asmane Sang Pangéran” (watak) kang dipratelakaké déning Allah marang Musa yaiku yèn “Sang Pangéran Allah,” iku “welas asih lan sih-rahmat, sabar, lan lubèr ing kabecikan lan kayektèn.” Watak-Né iku welas asih lan kayektèn. Kayektèn kang makili watak-Né tansah kagandhèng karo welas asih-Né, awit ora ana wong siji waé sing bakal mangertèni kayektèn-Né, kajaba luwih dhisik Allah nindakaké welas asih marang wong mau, awit kabèh wong wis padha nglakoni dosa lan padha kakurangan kamulyan (watak)é Allah. Kayektèn yèn Gusti Yésus Kristus iku Alfa lan Omega diakoni lan dijaga déning wong-wong kang wis oleh pangapuraning kaluputan lan dosa saka Allah. Pangapura mau kelakon ana ing adegan-adegan pungkasaning pangadilan panaliten. Wong-wong kang diparingi welas asih déning Panjenengané, mangkono uga Panjenengané ngapura dosa-dosané, wong-wong mau dijupuk dadi panduman warisan-Né lan Panjenengané mlebu ing prajanjian karo wong-wong mau.

> “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, prejanjiané Allah karo umat-é kang netepi pepakon-pangandikané kudu dianyari manèh.” Review and Herald, 26 Februari 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Kabeh para nabi, kalebu Musa, padha nedahaké dina-dina pungkasan saka paukuman pamariksan nalika Gusti Allah nganyarake prajanjiané karo wong-wong sing kawruhan minangka satus patang puluh papat ewu. Lan nalika prajanjian iku diteguhaké, Gusti Allah “bakal nindakaké kaélokan-kaélokan, kang durung tau katindakaké ing saindenging bumi, utawa ing bangsa endi waé; lan sakehing bangsa kang ana ing antaramu bakal weruh pakaryané Pangéran: awit samubarang kang bakal Sunlakoni marang kowé iku prekara kang nggegirisi.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Pangalaman Musa ing guwa ing Gunung Horeb, kang uga katelah Gunung Sinai, dipasang ing sajroning konteks perjuwane Musa karo umaté Gusti Allah. Perjuwane iku yaiku ngrampungaké tugas kang wis diparingaké Gusti Allah marang dhèwèké. Musa ana ing sajroning sawijining perjuwangan ngenani pawartané Gusti Allah marang jagad. Sakdurungé Pangéran nduduhaké kamulyané marang Musa, kita manggihaké Musa nggunakaké nalar kanggo ngadhepi Pangéran, kanthi mratélakaké yèn manawa Pangéran numpes para pambrontak kang nembe waé njogèd ngubengi pedhèt emasé Harun, karusakané para pambrontak iku bakal numpes pawarta kang lagi nandhani pangwasané Gusti Allah.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Pangéran banjur ngandika marang Musa, “Aku wis mirsani bangsa iki, lan lah, iku bangsa kang tengen-ateng: mulané saiki tinggalna Aku piyambakan, supaya bebendun-Ku murub marang wong-wong mau, lan supaya Ingsun numpes wong-wong mau; lan saka kowé Ingsun bakal ndadèkaké bangsa kang gedhé.” Nanging Musa nyenyuwun kanthi temen marang Pangéran Allahé lan ngandika, “Dhuh Pangéran, yagéné bebendun Paduka murub marang umat Paduka, kang Paduka wis ngentasaké metu saka tanah Mesir kanthi kakuwatan kang agung lan kanthi asta kang rosa? Yagéné wong Mesir kudu padha ngucap lan kandha, ‘Panjenengané ngentasaké wong-wong mau metu kanggo piala, supaya padha dipatèni ing gunung-gunung lan ditumpes saka lumahing bumi’? Mugi Paduka mbalik saka bebendun Paduka kang nggegirisi, lan mugi Paduka mratobat saka piala iki marang umat Paduka. Paduka élinga marang Abraham, Iskak, lan Israèl, para abdi Paduka, kang marang wong-wong iku Paduka wus supaos kanthi asma Paduka piyambak, lan ngandika marang wong-wong mau, ‘Aku bakal ndadèkaké turunmu akèh kaya lintang-lintang ing langit, lan kabèh tanah iki kang wus Dakandhakaké bakal Dakparingaké marang turunmu, lan wong-wong mau bakal oleh warisané ing salawas-lawasé.’” Lan Pangéran mratobat saka piala kang wus dipangandikakaké bakal ditindakaké marang umat-Nya. Pangentasan 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Pengalaman Musa ing guwa iku ngemu pawarta sing Musa kaparingan wewenang kanggo diprasetiyakake marang jagad. Paseksèn bab Pangéran kang lumampah ngliwati Musa lan martakaké wataké Panjenengané dipasang ana ing sajroning konteks pawarta internal ngenani umat Allah kang mbrontak (Laodikia), lan konteks pengalaman Elia ing guwa iku dipasang ana ing sajroning pasulayané karo Izébèl, utawa pakempalan telu-lapis antarané Amérika Sarékat, Kapapaan, lan Perserikatan Bangsa-Bangsa. Sing siji makili pawarta internal kanggo pasamuwan, lan sijiné manèh pawarta eksternal kanggo jagad, nanging loro seksi, yaiku Musa lan Elia, ana ing guwa Horeb kang padha, lan loro-loroné padha kagambaraké ana ing guwa iku ing pungkasaning jagad.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Lan Akhab nyritakake marang Izebel sakèhé kang wis katindakaké déning Élia, lan uga kepriyé anggoné wis matèni kabèh para nabi nganggo pedhang. Banjur Izebel ngutus sawijining utusan marang Élia, kandha, Mangkono muga-muga para déwa nindakké marang aku, malah luwih manèh, manawa sesuk ing wektu kaya mengkéné iki aku ora ndadèkaké nyawamu padha karo nyawané salah siji saka wong-wong mau. Nalika Élia weruh bab iku, banjur tangi lan lunga nylametaké nyawané, sarta tekan ing Bersyeba, kang kalebu tanah Yéhuda, lan ninggal bujangé ana ing kono. Nanging dhèwèké piyambak lumaku sapralungan sadina mlebu ing ara-ara samun, banjur tekan lan lungguh ing sangisoring wit juniper; lan nyuwun kanggo awaké dhéwé supaya kena pati, kandha, Sampun cekap; saiki, dhuh Pangéran, pendheta nyawaku; awit aku ora luwih becik tinimbang para leluhurku. Nalika dhèwèké ngglethak lan turu ana ing sangisoring wit juniper, lah ana sawijining malaékat ndemèk dhèwèké lan ngandika marang dhèwèké, Tangia lan dhaharan. Élia banjur ndelok, lan lah, ana roti bunder kang dipanggang ana ing ndhuwur areng, lan kendi banyu ana ing sacedhak endhasé. Banjur dhèwèké dhahar lan ngunjuk, sawisé iku turu manèh. Malaékaté Pangéran teka manèh kaping pindho, ndemèk dhèwèké, lan ngandika, Tangia lan dhaharan; awit lelaku iki abot banget tumrap kowé. Banjur dhèwèké tangi, dhahar lan ngunjuk, sarta lumaku kanthi kakuwatan saka pangan iku patang puluh dina lan patang puluh bengi tekan ing Horeb, gunungé Allah. Ing kono dhèwèké tekan ing sawijining guwa lan nginep ana ing kono; lan lah, pangandikané Pangéran tumuju marang dhèwèké, ngandika marang dhèwèké, Apa kang koklakoni ana ing kéné, Élia? Dhèwèké mangsuli, Aku wus banget kumudu tumrap Pangéran Allahing sakehing bala; awit wong Israèl wus nilar prejanjianPaduka, ngrubuhaké mesbèh-mesbèh Paduka, lan matèni para nabi Paduka nganggo pedhang; lan aku, ya mung aku piyambak, kang isih kari; lan wong-wong iku padha ngupaya nyawaku kanggo njupuk iku. Pangéran banjur ngandika, Metua lan ngadhega ana ing gunung ana ing ngarsané Pangéran. Lan lah, Pangéran miyos lumampah, lan ana angin gedhé lan rosa kang nyuwèk gunung-gunung lan mecah watu-watu ana ing ngarsané Pangéran; nanging Pangéran ora ana ing sajroning angin iku; lan sawisé angin ana lindhu; nanging Pangéran ora ana ing sajroning lindhu iku; lan sawisé lindhu ana geni; nanging Pangéran ora ana ing sajroning geni iku; lan sawisé geni ana swara alus lirih. Lan kelakon mangkono, nalika Élia krungu iku, dhèwèké nutupi rainé nganggo jubahé, banjur metu lan ngadeg ana ing lawanging guwa. Lan lah, ana swara tumuju marang dhèwèké, ngandika, Apa kang koklakoni ana ing kéné, Élia? Dhèwèké mangsuli, Aku wus banget kumudu tumrap Pangéran Allahing sakehing bala; amarga wong Israèl wus nilar prejanjian Paduka, ngrubuhaké mesbèh-mesbèh Paduka, lan matèni para nabi Paduka nganggo pedhang; lan aku, ya mung aku piyambak, kang isih kari; lan wong-wong iku padha ngupaya nyawaku kanggo njupuk iku. Pangéran banjur ngandika marang dhèwèké, Lungaa, balia lumantar dalanmu menyang ara-ara samun Damsyik; lan manawa kowé tekan ana ing kono, urapaa Hazaèl dadi ratu ing Siria; lan Yéhu, anaké Nimsi, uga kudu kokurapi dadi ratu ing Israèl; sarta Élisa, anaké Safat saka Abel-Mehola, kudu kokurapi dadi nabi nggantèni kowé. Lan mengkono bakal kelakon, sing sapa uwal saka pedhangé Hazaèl bakal dipatèni déning Yéhu; lan sing sapa uwal saka pedhangé Yéhu bakal dipatèni déning Élisa. Nanging Aku isih nyisihaké kanggo Aku dhéwé wong pitung èwu ana ing Israèl, yaiku kabèh dhengkul kang ora sujud marang Baal, lan saben cangkem kang ora ngambung marang dhèwèké. 1 Para Raja 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Pengalaman Élia ana ing guwa nggambarake kuciwané nabi iku marang pekabaran lan marang apa sing miturut pangrasané dadi akibat saka pekabaran lan pakaryané. Musa lagi mbélani pekabaran sing wis dipratelakaké déning Allah, déné Élia wis nyerah marang pekabaran iku. Iku tetep pekabaran sing padha, kajaba yèn siji iku sipaté internal ngenani pasamuwan lan sijiné sipaté eksternal tumrap pasamuwan. Nanging sacara kenabian, bebarengan kalorone padha nggambarake pekabaran kaping pindho saka Wahyu wolulas. Sing perlu daktekanké ngenani kabèh kayektèn sing magepokan karo guwa iku, yaiku yèn ing “dina-dina pungkasan,” kuciwo sing diandharaké ing salah siji kasus kuwi ana gegayutané karo pekabaran lan pengaruhé.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Musa lan Élia padha makili wong-wong sing “krungu” lan “ndeleng” “swara” kang yaiku “pangandikané Pangéran.” “Pangandikan” iku makili watak-Nya, yaiku sih-rahmat lan kayektèn. Juru masmur uga nyuwun supaya diparingi weruh sih-rahmaté Allah, yaiku watak-Nya. Supaya bisa ndeleng “sih-rahmat”-Nya, juru masmur janji bakal “krungu” apa kang dipangandikakaké déning Roh marang pasamuwan-pasamuwan.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Kagem pangarsaning para pangidung, sawijining Masmur kagem para putraning Korah. Dhuh Pangeran, Paduka sampun nresnani tanah Paduka; Paduka sampun mbalèkaké [nggantos malih] kaanan panawanipun Yakub. Paduka sampun ngapunteni kalepatanipun umat Paduka, Paduka sampun nutupi sakèhé dosaipun. Sela. Paduka sampun nyingkiraké sakèhé bebendu Paduka; Paduka sampun mbalik saking panasing bebendu Paduka. Balèkna kawula, dhuh Allah kaslametan kawula, lan paringana supados bebendu Paduka dhateng kawula sirep. Menapa Paduka badhé duka dhateng kawula ing salawas-lawasipun? Menapa Paduka badhé ndawèkaké bebendu Paduka tumeka ing sakehing turun-temurun? Menapa Paduka mboten badhé nguripaké kawula malih, supados umat Paduka saged suka cita wonten ing Paduka? Tetedahna sih-kadarman Paduka dhateng kawula, dhuh Pangeran, lan anugrahanana kaslametan Paduka dhateng kawula. Kawula badhé mirengaken punapa ingkang badhé dipangandikakaké déning Allah, yaiku Pangeran; awit Panjenenganipun badhé ngandikakaké katentreman dhateng umatipun, lan dhateng para suci-Nipun; nanging sampun ngantos piyambakipun sami wangsul malih dhateng kabodhoan. Satemenipun, kaslametanipun caket kaliyan para ingkang ajrih-asih dhateng Panjenenganipun, supados kamulyan manggèn wonten ing tanah kita. Sih-kadarman lan kayektèn sami pepanggihan; kabeneran lan katentreman sami sesungkeman. Kayektèn badhé thukul saking bumi; lan kabeneran badhé mirsani saking swarga. Inggih, Pangeran badhé maringi punapa ingkang sae; lan tanah kita badhé ngasilaké wohing tuwuhipun. Kabeneran badhé lumampah wonten ing ngarsanipun; lan badhé nuntun kita wonten ing marganing lampah-langkahipun. Jabur 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Gatekna menawa “sih-rahmat lan kayekten,” (lan “kayekten” iku tembung Ibrani ‘emet’ kang wis kita rembug) kang ngasilake kabeneran lan katentreman, wus “saling ngambung.” Kabeh mau dadi siji. Juru Mazmur mapanake kidunge ana ing dina-dina pungkasan pangadilan panyelidikan nalika Gusti Allah wis “ngapura kaluputane” “umat”-Nya. Panjaluke iku supaya Pangéran kersa “nguripake maneh” umaté.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> “Sawijining kawangunan lan sawijining réformasi kudu kelakon, ing sangisoré paladosaning Roh Suci. Kawangunan lan réformasi iku rong prakara kang béda. Kawangunan tegesé pambaharuaning urip kasukman, panguripan manèh tumrap kakuwataning pikiran lan ati, sawijining patangen saka pati kasukman. Réformasi tegesé sawijining panyusunan manèh, sawijining owah-owahan ing gagasan lan tiori, pakulinan lan laku. Réformasi ora bakal ngasilaké woh kabeneran kang becik kajaba manawa gegandhèngan karo kawangunaning Roh. Kawangunan lan réformasi kudu nindakaké pakaryan kang wus katetepaké tumrapé, lan sajroning nindakaké pakaryan iki, kalorone kudu nyawiji.” Selected Messages, buku 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“Wangunan maneh” kang dijaluk déning Sang Juru Mazmur iku nuduhaké sawijining panyuwunan saka wong kang ngerti yèn dhèwèké wis mati. Wangunan maneh kang dijaluk déning Sang Juru Mazmur iku sawijining panyuwunan kang banget angel kanggo dijaluk déning wong Laodikia, awit wong Laodikia ora sumurup yèn dhèwèké mati sacara rohani; nanging manawa dhèwèké ora mangkono, mesthi dhèwèké ora mbutuhaké diwangunaké maneh. Wangunan maneh iku katindakaké lumantar sarujuk kanggo “ngrungokaké apa kang bakal dipangandikakaké déning Allah, Pangéran,” lan ora kena ana pagawean liya kang ndhisiki ngukuhaké wangunan maneh mau, kang dumadi nalika Sang Roh Suci manggèn ana ing sajroning kita.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Wiwitan manèh saka kasalihan sejati ana ing antarané kita iku minangka kabutuhan kita sing paling gedhé lan paling ndhesek ngungkuli kabèh kabutuhan liyané. Nggoleki prakara iki kuduné dadi pakaryan kita sing kawitan.” Selected Messages, buku 1, 121.

Speaking of the book of Revelation Sister White states the following.

Nalika ngrembag kitab Wahyu, Sister White mratelakaké kaya ing ngisor iki.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Manawa kita minangka sawijining umat mangerténi apa tegesé buku iki tumrap kita, bakal katon ana ing antarané kita sawijining kabangunan gedhé.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Tembung “revival” ditegesi minangka nguripake bali marang urip. Wong-wong sing kapilih supaya kalebu ing antarane satus patang puluh papat ewu kudu luwih dhisik ngakoni manawa dheweke wis mati lan mbutuhake sawijining revival. Kasunyatan manawa satus patang puluh papat ewu iku mati minangka sawijining unsur wigati saka pekabaran kang dibukak segelé sakdurunge mangsa sih-rahmat katutup. Isih akèh kang kudu kita aturake bab kayekten iki. Kang nguripake maneh dheweke iku “si-rahmat” kang diparingake Allah marang dheweke nalika Panjenengane “nguripake maneh” dheweke lan maringi kabenerané marang dheweke. Kang nguripake maneh dheweke iku kayekten manawa Gusti Yesus iku Alfa lan Omega, lan pangerten iki nuwuhake ing sajroning dheweke sawijining “tentrem-rahayu” kang ngluwihi sakehing pangerten. Janjine yaiku manawa “kayekten” “bakal thukul metu saka bumi.” Pekabaran kang dilambangake minangka “kayekten,” yaiku Alfa lan Omega, asalé saka Amerika Serikat, awit pekabaran iku thukul metu “saka bumi.” Pekabaran ing wiwitan asalé saka Amerika Serikat lan pekabaran ing pungkasan thukul metu saka panggonan kang padha.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Kanthi mangertèni yèn guwané umat Allah iku minangka sawijining pralambang, kita bakal nimbang para nabi liyané sing tau ana ing guwa kang sipaté pralambang. Gusti Yesus ngenali Yohanes Pambaptis minangka Élia, lan Yohanes lagi ana ing pakunjaran nalika dhèwèké prelu ngerti apa Gusti Yesus iku Sang Mesias kang bakal rawuh. Dhèwèké prelu ngerti watak Gusti Yesus kang sajati. Dhèwèké prelu ngerti apa pawarta kang wis diwartakaké déning dhèwèké lan pawarta kang terus diwartakaké déning Gusti Yesus iku pancèn pawarta kang sejati. Dhèwèké banjur ngutus para muridé kanggo nyuwun pitakonan mau marang Gusti Yesus, lan Gusti Yesus, ngliwati pitakonan mau, banjur nerusaké kanthi nduduhaké kamulyan Panjenengané marang wong-wong mau.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> “Mangkono dina iku saya lumaku, para muridé Yohanes weruh lan krungu samubarang kabèh. Ing pungkasané Gusti Yésus nimbali wong-wong mau marani Panjenengané, banjur dhawuh supaya padha lunga lan ngandhani Yohanes bab apa kang wus padha diseksèni, sarta nambahi pangandika, ‘Rahayu wong, yaiku sapa waé kang ora nemu sandhungan ana ing Aku.’ Lukas 7:23, R. V. Bukti kaallahané katon ana ing kasalarasané karo kabutuhaning manungsa kang nandhang sangsara. Kamulyanipun kapratelak ana ing andhap-asoré Panjenengané tumrap kaanan kita kang asor.”

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> “Para murid nggawa pawarta iku, lan iku wus nyukupi. Yokanan kelingan marang pamedhar wangsit bab Sang Mesias, ‘Gusti Yehuwah wus njebadi Aku supaya martakake kabar kabungahan marang wong-wong andhap asor; Panjenengane ngutus Aku kanggo mbebat ati kang remuk, kanggo martakake kamardikan marang para tawanan, lan mbukak pakunjaran tumrap wong-wong kang kaiket; kanggo martakake taun sih-kersaning Gusti.’ Yesaya 61:1, 2. Pakaryan-pakaryane Sang Kristus ora mung mratelakake manawa Panjenengane iku Sang Mesias, nanging uga nedahake kanthi cara apa kratoning Panjenengane bakal katetepake. Marang Yokanan kawiyakaké kayektèn kang padha sing wis tumeka marang Élia ana ing ara-ara samun, nalika ‘ana angin gedhé lan rosa nyuwèk pagunungan, lan ngremuk watu-watu ana ing ngarsane Sang Yehuwah; nanging Sang Yehuwah ora ana ing sajroning angin iku: lan sawisé angin ana lindhu; nanging Sang Yehuwah ora ana ing sajroning lindhu iku: lan sawisé lindhu ana geni; nanging Sang Yehuwah ora ana ing sajroning geni iku:’ lan sawisé geni, Gusti Allah ngandika marang nabi lumantar ‘swara lirih kang alus.’ 1 Para Raja 19:11, 12. Mangkono uga Gusti Yesus badhé nindakaké pakaryanipun, dudu nganggo gegeré gaman lan rubuhipun dhampar-dhampar lan kraton-kraton, nanging lumantar ngandika marang atining manungsa kanthi urip kang kebak sih-rahmat lan pangurbanan dhiri.” Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Kuwasaning Allah katularake lumantar Sabdanipun. Punika kaaturaken dhateng “atine manungsa.” Mangkono piwulang saking “swara alus kang lirih.” Nanging pesenipun Éliah punika pesen lahiriah ingkang mratélakakên pasukan-pasukan ing sanjabaning umating Allah. Kristus ngandharaken dhateng Éliah bilih ing “dina-dina pungkasan” Sabdanipun punika papan dununging kuwasa, nanging “tabraking gegaman lan rubuhipun dhampar-dhampar lan karajan-karajan,” ingkang dipunlambangakên déning angin ngrusak, lindhu, lan geni, nglambangakên tigang pasukan lahiriah ingkang katuduhakên wonten ing kitab Wahyu ingkang badhé dipunadhepi déning umating Allah. “Angin” ingkang ngrusak punika lambang Islam wonten ing wangsit Kitab Suci. “Lindhu” punika pambrontakan lan anarki Révolusi Prancis. “Geni” punika karusakan ingkang dipun-tibakakên dhateng Sodom lan Gomorah. Éliah sampun mlayu saking kuwasa kapausan supados dumugi ing guwa, mila Pangéran ngetingalaken dhateng piyambakipun bilih sanadyan kathahipun sakehing pasukan ala ingkang dados krisis ing wekasaning donya, swara alus kang lirih punika papan ing pundi kuwasaning Allah kapanggih.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Musa, Élia, lan Yokanan Pambaptis kabèh padha neksèni yèn wus nyeksèni wataking Allah saka ing guwa. “Guwa” iku mung pratandha siji-sijiné sing bakal diparingaké marang sawijining angkatan kang ala lan laku jina. Yésus ngandika bab “angkatan kang laku jina lan ala,” yaiku angkatan ing “wektu pungkasan” saka pengadilan panyelidikan. Pratandha tumrap angkatan iku yaiku nabi Yunus, kang wus nglampahi telung dina ana ing sawijining guwa—wetengé iwak paus.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Nalika wong akeh padha nglumpuk dadi sesak, Panjenengané banjur wiwit ngandika, “Iki sawijining turun kang ala: padha ngupaya tandha; nanging ora bakal diparingi tandha marang iku, kajaba tandhané Nabi Yunus. Awit kaya déné Yunus dadi tandha tumrap wong Ninewé, mangkono uga Putraning Manungsa bakal dadi tumrap turun iki.” Lukas 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Yunus ana ing wetenge paus telung dina telung bengi, kaya déné Gusti Yesus ana ing pasareyan telung dina. Yunus iku pratandha, lan mangkono uga Gusti Yesus. Wong loro mau makili pratandha patangen, kang mesthi waé ndhereki pati.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Banjur ana sawatara ahli Toret lan wong-wong Farisi padha mangsuli, pangandikane, “Guru, kawula kepéngin ndeleng sawijining pratandha saka Paduka.” Nanging Panjenengane mangsuli lan ngandika marang wong-wong mau, “Turunan kang ala lan laku jina iki ngupaya pratandha; nanging ora ana pratandha kang bakal kaparingake marang iku, kajaba pratandhane nabi Yunus: Awit kaya dene Yunus ana telung dina lan telung bengi ana ing weteng iwak gedhé; mangkono uga Putraning Manungsa bakal telung dina lan telung bengi ana ing sajroning telenging bumi. Wong-wong Niniwe bakal tangi ing pangadilan bebarengan karo turunan iki, lan bakal nyalahake iku: marga padha mratobat marga saka pawartane Yunus; lan lah, kang ngungkuli Yunus ana ing kéné.” Matius 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Yèn kita mangertosi prinsip balining sejarah, sesarengan karo kasunyatan bilih sadaya sejarah suci punika ngenali wekasaning jagad, mila pejah, kapendhem, lan wungunipun Yona lan Kristus punika dados “tandha” lan ugi dados pesen tumrap umatipun Allah ing sapunika. Nalika Yona dipuntuwak metu saking wetengipun iwak ageng, piyambakipun martosaken pesen punika, kadosdene pesen bab wungunipun Kristus enggal dipunwartakaken nalika malaékat nyingkiraken watu saking guwa panggenan Kristus wonten. Tiyang-tiyang ingkang dipunlambangaken déning Musa, Élia, Yona, lan Kristus punika nglambangaken boten namung umatipun Allah ing “jaman pungkasan,” nanging ugi pesen ingkang kaparingaken déning saben-sabenipun.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Tandha Nabi Yunus kalebu pengalaman ing guwa, ing ngendi watak sih-rahmat Kristus kawedhar. Sih-rahmat kang padha sing diwedharake Gusti Yesus marang Nabi Elia uga diwedharake marang Yunus nalika dheweke mlayu saka tanggung jawabe kanggo martakaké pawarta iku. Isih ana akeh bab ngenani Yunus kang bisa diandharake, nanging saiki ana pokok-pokok liyane kang kudu dirembug.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Gua, saliyané prakara-prakara liyané, nggambarake pati lan wunguné manèh. Umat prajanjiané Allah ing dina-dina pungkasan wis kaidentifikasi déning pirang-pirang paseksi minangka wong-wong sing wis mati banjur kawungokaké manèh. Mesthi waé, wong Kristen kudu lair manèh supaya bisa ndeleng Kratoné Allah, lan iki nggambarake patiné manungsa lawas sing kadagingan, nanging sacara profètis iki ngemu teges luwih akèh. Iki nyaritakake sawijining pesen sing mandheg ing tengah lakuné. Élia mandheg martakaké pesen iku, Yunus mlayu saka martakaké pesen iku. Yohanes dipunbuwang ing pakunjaran lan dipunsédani. Gusti Yésus kasalib.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Mula, pratandha Yunus iku dudu mung ngenani pati lan wunguné, nanging ngenani pati lan wunguné sawijining pekabaran, lan sakabèhé pekabaran sing dipralambangaké ana ing pangandikané Allah iku nggambaraké pekabaran pepènget pungkasan sing diparingaké déning Sang Rama marang Gusti Yésus, banjur déning Panjenengané diparingaké marang Gabriel, banjur diparingaké marang nabi, banjur ditulis lan dikirim menyang pasamuwan-pasamuwan. Allah karsa ngendhegaké pekabaran iku lan miwiti manèh sajroning pangalaman guwa-é Musa. Élia mungkasi pakaryané minangka utusan lan mlayu menyang guwa. Yunus mlayu menyang Tarsis. Yohanes Pambaptis dipatèni, mengkono uga Gusti Yésus. Kabeh paseksi iki kudu digawa marang kitab Wahyu lan dilarasaké siji karo sijiné. Daniel lan Wahyu iku rong kitab, nanging “paseksi bab Yésus” netepaké yèn loro-loroné uga siji kitab. Loro-loroné nduwèni ciri-ciri sing padha karo Kitab Suci. Rong kitab sing dadi siji kitab lan loro panulis sing makili loro seksi.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Daniel, tawanan Babilon lan sawisé iku Media-Persia, kanthi pralambang séda nalika dhèwèké dicemplungaké menyang guwa singa. Yunus kanthi pralambang séda nalika dipangan déning paus. Yokanan Sang Panerang Wahyu kanthi pralambang séda nalika dhèwèké dicemplungaké menyang lenga sing nggodhok. William Miller séda, nanging nduwèni janji yèn para malaékat lagi ngentèni ana ing kuburané tumrap wunguné para wong mursid. Pelayanan Future for America kanthi pralambang séda ing tanggal 18 Juli 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Pesen pepènget pungkasan dipasang ana ing konteks warasé tatu pati saka kakuwasan kapapan. Warasé tatu iku minangka sawijining prekara tartamtu ing Wahyu pasal telulas lan pitulas. Nalika tatu pati iku wis waras, kapapan sing wis kauripaké manèh bakal dadi karajan kaping wolu sing kaunjukaké ing Wahyu pasal pitulas. Iku diidentifikasi minangka kang kaping wolu, yaiku kang asalé saka pitu. Angka wolu minangka pralambang saka patangen, awit tetak minangka meterai saka sesambetan prejanjian kudu ditindakaké ing dina kaping wolu sawisé lairé bocah lanang. Tata cara iku banjur diganti déning baptisan ing jaman Kristen, lan baptisan nglambangaké pati, kakubur, lan patangené Kristus. Kristus kawungokaké saka ing pati ing dina sawisé dina kapitu. Mulané, kanthi profetik Panjenengané kawungokaké ing dina kaping wolu. Sawisé sèwu taun katentreman, bumi sing dianyari kawungokaké manèh ing milenium kaping wolu.

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