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# The Revelation of Jesus Christ - Number Two

Wahyu Yesus Kristus - Nomer Kalih

Covenant Names

Jeneng-Jeneng Prajanjian

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Ing artikel-artikel sadurungé aku wis nyakup akèh prakara minangka upaya kanggo ngaturaké sawetara titik acuan dhasar wiwit wiwitan. Saiki aku bakal nyoba luwih fokus marang pokok perkara sing lagi dirembug. Matur nuwun awit saka kasabaran panjenengan.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Wiwit ing wiwitan piyambak, Gusti Allah sampun ngupaya nambahi pangertosan kita bab sinten lan punapa sejatinipun Panjenenganipun punika. Ing pakaryan punika Panjenenganipun migunakaken sawetawis cara supados manungsa saged mangertosi punapa ingkang sampun kaandharaken ngenani Panjenenganipun, lan salah satunggaling cara punika inggih panganggénipun “asma,” kados dene kathahipun asma ingkang kaparingaken dhateng Gusti Allah ing Kitab Suci, lan ugi asma-asma ingkang kaparingaken dhateng para wakil pilihanipun. Panjenenganipun milih para wakil kadurakan lan kabecikan.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

Panjenengané ugi sampun migunakaken owah-owahan dispensasional tumrap umat prejanjian pilihanipun kanggo ngagungaké pangertosan bab watakipun sethithik mbaka sethithik lumantar sajarah. Awit saking punika, sajarahing owah-owahan dispensasional prejanjian, kanthi manéka warna cara, ugi nyariosaken bab pangagenging kayektèn watak lan sipatipun.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Manawa kita nyedhaki Wahyu pasal siji minangka pambuka lan kunci tumrap pasal-pasal sabanjure, kita bakal nemokake sawatara kayektèn ing pasal wiwitan kang mengaruhi sateruse isi kitab iki. Salah siji saka kayektèn mau magepokan karo sapa sejatine Gusti Yesus Kristus iku, lan ora mung yèn Panjenengané iku Alfa lan Omega. Manawa ana sawijining kayektèn kang dipratélakaké ana ing pasal siji kitab Wahyu, temtu kayektèn iku minangka kayektèn saiki kang nyoba kanggo generasi pungkasan, yaiku generasi pungkasan kang dadi “bangsa pilihan” kaya kang dipratélakaké déning Pétrus.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Salah satunggaling sipat watakipun Kristus ingkang sampun kita telusuri punika inggih menika bilih Kristus ngidentifikasi wiwitan saking pungkasan. Wanci nalika Kristus netepaken prajanjian kaliyan tiyang kathah salami satunggal minggu punika nglambangaken satunggaling ewah-ewahan dispensasi prajanjian saking Israel harfiah dhateng Israel rohani. Ewah-ewahan dispensasi ingkang dipunidentifikasi wonten ing Kitab Suci, ingkang sedaya sami nedahaken tumuju dhateng tambahing kawruh ngenani watak lan kaananipun Kristus, inggih punika Abram, Ishak, Yakub, Yusuf, Musa, Kristus, William Miller, lan wong satus patang dasa sekawan ewu. Wonten satunggal garis ewah-ewahan dispensasi sanès ingkang dipunletakaken ngungkuli garis punika, ingkang ngidentifikasi pitung dispensasi pasamuwanipun Allah ingkang dipunlambangaken déning pitu pasamuwan wonten ing Wahyu kalih lan tiga, nanging kita dereng badhé ngrembag punika rumiyin. Wonten ewah-ewahan dispensasi kaliyan Adam lan Hawa ingkang dipunlambangaken déning sadèrèngipun tiba lan sasampunipun tiba, lan mesthi kemawon wonten ewah-ewahan dispensasi saking sadèrèngipun banjir dhateng sasampunipun banjir ing jamanipun Nuh. Sedaya garis punika nyumbang dhateng pepadhang ingkang saweg kita rembag, nanging samenika kita ngarahaken manah dhateng umat pilihan.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Nalika Kristus miwiti panggènan pakaryan pelayanan‑Nya ing wiwitaning minggu prejanjian, Panjenengané kabaptis.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Lan sawisé Gusti Yesus kabaptis, Panjenengané sanalika medal saka ing banyu; lan lah, langit kawuka marang Panjenengané, lan Panjenengané mirsa Rohé Allah tumurun kaya manuk dara lan nempuh ing Panjenengané. Lan lah ana swara saka swarga, ngandika: Iki Putraningsun kang kinasih, kang ndadosaké keparenging penggalihingsun. Matius 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Pangandikan Allah kang kapisan piyambak, nalika Gusti Yesus minggah metu saka ing banyu, mangkono miwiti minggu prajanjian iku, yaiku wara-wara saka Sang Rama, manawa Gusti Yesus iku Putraning Allah. Menawa kita mangertos “aturan panyebutan kapisan,” kasunyatan iku kagungan daya kang banget ageng. Menawa kita boten mangertos, boten mekaten.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Ing wiwitan Allah nitahake langit lan bumi. Lan bumi iku durung kawangun lan isih suwung; sarta pepeteng ana ing lumahing samodra jeru. Lan Rohing Allah nglayang ana ing lumahing banyu. Purwaning Dumadi 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Kados ing Purwaning Dumadi, ing upacara jebadan punika katandhesaken wonten tigang Pribadi saking Ketuhanan.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Kasunyatan manawa Gusti Yesus iku Putraning Allah, Putraning Dawud, lan Putraning Manungsa tansah nggegirisi para ahli Torèt lan wong-wong Farisi sajroning telung taun setengah candhaké. Gusti Yesus kanthi cara profètis owah saka Yesus dadi Yesus Kristus nalika baptisané. Nalika Gusti Yesus kabaptis, Panjenengané dadi “Kristus,” kang tegesé “Sing Kalisah,” lan iku padha karo tembung “Mesias” ing basa Ibrani. Lan mesthiné, bangsa Ibrani ngarep-arep rawuhé sawijining Mesias lan padha ngerti manawa Panjenengané bakal dadi Putraning Dawud. Nalika Panjenengané “dikalisah” kanggo miwiti telung taun setengah kang paling suci ing sajarah bumi, Panjenengané ndeleng Roh Suci tumurun lan miyarsakaké Rama ngandika.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Iku minangka upacara pengurapan kang banget jero tegesé, ing ngendi pawarta kang diproklamakaké bab Panjenengané lan pakaryanipun yaiku manawa, “Panjenengané iku Putraning Allah”. Kang luwih nggegirisi tumrap wong Yahudi, dudu mung manawa Panjenengané iku Putraning Allah, nanging manawa Panjenengané ngaku, minangka Putraning Allah — Panjenengané satemené iku Allah. Wong Yahudi ora bisa nampa apa kang padha mangertèni minangka pangakuan kang mangkono kuwi, kang dianggep minangka pitenah! Dilema tumrap wong Yahudi iku, ya iku dilemané Abraham—awit Abraham iku bapaking wong Yahudi, bapaking prajanjian, lan uga pralambanging iman kang katuntut supaya bisa netepi syarat-syarating prajanjian.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Gambaran Abraham ngenani iman kang prelu supaya bisa lumebu ing sesambetan prajanjian karo Allah nuntut supaya imanmu diuji. Pangujine Abraham, kang bakal mbuktekake apa imane iku sejati utawa mung praduga, dipasrahake marang pambuktèn apa dhèwèké bakal ngetutake pangandikaning Allah—senajan katon kaya-kaya mbantah pangandikaning Allah kang sadurungé. Abraham mangertèni manawa kurban manungsa iku rajapati lan manawa iku nggambarake laku nyembah brahala saka bangsa-bangsa penyembah brahala ing antarané wong-wong mau dhèwèké lagi manggon. Para ahli Torèt lan wong-wong Farisi wis mangertèni wiwit saka sajarah prajanjian wiwitané yèn Allah iku mung Allah siji, lan padha uga mangertèni yèn Yésus ngaku dadi Allah kapindho. Wong-wong mau lagi diuji lumantar pangujian pungkasané.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Rungokna, hé Israèl: Pangéran, Allah kita, iku siji Pangéran. Pangandharing Toret 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Ing sajarah nalika Musa nyathet ayat sadurungé, Allah wus ngandharaké marang Musa yèn Panjenengané wiwit wektu iku bakal kawuningan minangka Yehuwah. Panjenengané ora manèh mung kawuningan minangka Pangéran Allah Kang Mahakwasa, nanging wiwit wektu iku lan salajengipun Panjenengané kudu kawuningan minangka Yehuwah. Ing sajarah kang padha, nalika Panjenengané saya ngluhuraké pangertosan bab watakipun kaya kang kawewarah lumantar asma-asma-Nipun, Panjenengané uga kanthi temen maringi pawartos marang Israèl kuna yèn Allah iku Allah siji. Apa kang kuduné dipun pikir déning wong-wong Yahudi ing jaman Kristus?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Ing tembé, sajroning palayananipun nalika ngancik pucaking Mlebet kanthi Kamulyan menyang Yerusalem, tiyang-tiyang Yahudi sapisan malih kagèt sanget awit Gusti Yesus nglilakaké para putra nywaraaké pamuji tumrap Panjenenganipun.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Lan wong akèh sing lumaku ing ngarep lan sing ndhèrèk ing buri padha sesambat, ngucap: Hosana kanggo Putrané Dawud: Rahayu Panjenengané sing rawuh ing asmané Gusti; Hosana ing papan kang Mahaluhur. Matius 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Lirik tembang sing ndadèkaké wong-wong Farisi nesu banget iku yaiku pérangan sing netepaké Yésus minangka Putrané Dawud lan uga netepaké manawa Putrané Dawud iku asmane Sang Pangéran. Ing wiwitan paladosanipun, mlebet kanthi kamenangan lan mesthi waé salib, pasulayan iku nyakup uga geger bab asmane Yésus.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Para imam kepala wong Yahudi banjur padha matur marang Pilatus, “Aja nulis, ‘Ratuwane wong Yahudi’; nanging manawa Panjenengane ngandika, ‘Aku iki Ratuning wong Yahudi.’” Yokanan 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Mesthi wae, dhasaré Pilatus mesthiné bener manawa ngowahi tulisan iku dadi mangkéné: “Aku iki, Ratuné wong Yahudi,” awit “Aku Iki” iku asmane kang bola-bali diwedharaké déning Gusti Yésus bab sarirané piyambak. Mesthi wae, nerapaké logika kang cacad kaya mangkono kanggo ngowahi Sabdané Allah, mliginé nalika iku ana ing carita bab salib, iku sawijining prakara kang mesthiné ora bakal ditindakaké déning manungsa, apa iya? Gusti Yésus iku “Ratuné wong Yahudi,” nanging Panjenengané uga “Aku Iki,” mulané ukara “Aku iki, Ratuné wong Yahudi” iku ing sawatara pangertèn pancèn trep, nanging iku dudu pokoké.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Wiwit saka wiwitan, lumantar pérangan tengah, nganti tekan pungkasané telung setengah taun iku, asmanipun dados pokok geger. Kathah prakawis ingkang kedah dipunmangertosi ngenani runtuting asma prajanjian, nanging ing ngriki kula badhé nedahaken bilih wonten sawijining gonjang-ganjing ing pungkasaning Israèl kuna, ing pasamuwan Yahudi, ingkang gegayutan kaliyan asmanipun Kristus. Minangka Putrané Dawud, Panjenenganipun gadhah bukti-bukti sah kanggé dados Mesias; minangka Putraning Allah, (ing pangertosan bilih Panjenenganipun ugi Allah piyambak) lan minangka Putraning Manungsa, Gusti Yésus maringi sawijining pacoban ingkang ageng dhateng bangsa pilihan. Kadospundi tiyang punika saged ngakeni bilih Panjenenganipun punika Allah lan ugi Putraning Allah, déné Musa ing wiwitaning sajarah prajanjianipun sampun cetha sanget ngandharaken bilih Allah punika Allah ingkang tunggal?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Nanging iku pancen dadi tujuané Sang Kristus lumampah ana ing antarané manungsa. Gusti Allah ana ing Panjenengané, ngrujukaké manungsa marang sarirané Gusti piyambak, lan Panjenengané nindakaké mangkono kanthi marengaké manungsa ndeleng Gusti Yésus, kang kanthi cetha lan langsung mulang manawa manawa kowé wus weruh Panjenengané—kowé wus weruh Sang Rama. Sajarah iki nggambaraké pungkasané Israèl harfiah minangka umat pilihané Gusti Allah, lan ing wiwitan ana pasulayan kang cetha katandhani bab sapa lan apa Gusti Allah iku.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Sang Pringon ngandika, “Sinten Pangeran iku, nganti aku kudu mituhu marang swarané supaya nglilani Israel lunga? Aku ora wanuh marang Pangeran, lan aku uga ora bakal nglilani Israel lunga.” Exodus 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Firaun ngandharaké ora mung pralambang pambangkangan atheistis marang pangenalan bab Gusti Allah, nanging uga ngandharaké pangerten bangsa Mesir ngenani Allahé Abraham. Lan kaping pirang-pirang Pangéran wis ngandika yèn pakaryan-pakaryan kaélokané ana ing Mesir iku supaya manungsa padha wanuh sapa Panjenengané. Sajarah wiwitané Israel literal minangka umat pilihané Allah iku dados pralambang tumrap wekasan.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Ing kaloro sajarah kasebut ana kakurangan pangerten bab sapa lan punapa Gusti Allah iku, kang gegandhengan karo manéka asma Panjenengané, nanging kang luwih wigati tumrap pamatrap kita yaiku yèn sajarah Kristus ing wekasané Israèl minangka umat pilihan, nedahaké yèn salah siji alesan utama bangsa Yahudi kesandhung nalika nampani Mésiasé yaiku amarga padha mangertèni yèn Sabdané Gusti Allah ing wiwitaning sajarah prajanjiané wis netepaké yèn Panjenengané iku Gusti Allah kang esa. Pancen sawijining bebendhu pamikiran!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Sawisé iku, wong-wong mau ora wani manèh takon pitakon apa waé marang Panjenengané. Lan Panjenengané ngandika marang wong-wong mau, “Kepriyé wong-wong mau bisa kandha yèn Sang Kristus iku Putrané Dawud? Déné Dawud dhéwé ngandika ana ing kitab Masmur, ‘Pangéran ngandika marang Gustiku: Lungguha ana ing tengen-Ku, nganti Aku ndadèkaké mungsuh-mungsuhmu dadi ancik-anciking sikilmu.’ Mulané Dawud nyebut Panjenengané Gusti, kepriyé ta Panjenengané iku banjur dadi Putrané?” Lukas 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Iki minangka wektu pungkasan kanggo pitakon lan wangsulan tumrap wong-wong Yahudi, amarga sawisé sesrawungan iku, “they durst not ask Him any question at all.” Panjenengané nembe mangsuli pitakon pungkasan saka palayanan-Nya marang omah sing kesasar (lan ing narasi kenabian tansah ana omah sing kesasar), banjur Panjenengané ngangkat prakara asmane minangka “Putrané Dawud,” lan mulané minangka Sang Mesias. Sajeroning telung setengah taun iku kabèh pasulayan nyakup manéka asmane, kang makili watak lan hakekaté. Asmané dipratelakaké ing wiwitan, nalika baptisané, banjur manèh ing sesrawungan pungkasané karo omah sing kesasar nalika lumebuné kanthi kamenangan lan ing kayu salib, ana uga ing pethikan-pethikan liya ing Injil.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> Para wong Farisi padha nglumpuk cedhak ana ing saubengé Gusti Yesus nalika Panjenengané mangsuli pitakoné ahli Torèt iku. Banjur Panjenengané noleh marang wong-wong mau lan ngaturaké pitakon marang wong-wong mau: “Apa panemunumu bab Kristus? Panjenengané iku Putrané sapa?” Pitakon iki kagungan ancas kanggo nyoba kapitadosan wong-wong mau ngenani Sang Mésias,—kanggo nduduhaké apa wong-wong mau nganggep Panjenengané mung minangka manungsa baé utawa minangka Putraning Allah. Swara akèh bebarengan mangsuli, “Putrané Dawud.” Iki minangka sesebutan kang wus diparingaké déning pameca marang Sang Mésias. Nalika Gusti Yesus nglairaké kaallahané lumantar mukjijat-mukjijat-Nya kang agung, nalika Panjenengané nambani wong lara lan nangèkaké wong mati, rakyat padha takon ing antarané dhéwé, “Apa dudu Iki Putrané Dawud?” Wong wadon Siro-Finisia, Bartimeus kang wuta, lan akèh wong liyané padha sesambat nyuwun pitulungan marang Panjenengané, “Kawula mugi Paduka welasi, dhuh Gusti, Paduka Putrané Dawud.” Matius 15:22. Nalika mlebet nunggang menyang Yérusalèm, Panjenengané wis disambut kanthi sesorak kabungahan, “Hosana tumrap Putrané Dawud: Rahayu Panjenengané kang rawuh kanthi asmane Gusti.” Matius 21:9. Lan bocah-bocah cilik ing Pedaleman Allah ing dina iku padha nggemakaké panyebut kabungahan iku. Nanging akèh wong kang nyebut Gusti Yesus Putrané Dawud ora ngakoni kaallahané. Wong-wong mau ora mangerti yèn Putrané Dawud iku uga Putraning Allah.

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> Kanggapi pawarta manawa Kristus iku Putrané Dawud, Gusti Yésus ngandika, “Mulané kapriyé Dawud ing Roh [Roh Inspirasi saka Gusti Allah] nyebut Panjenengané Gusti, karo ngandika, Pangéran ngandika marang Gustiku, Lungguha Paduka ana ing tengen-Ku, nganti mungsuh-mungsuh-Mu Dakdadèkaké ancik-anciking sampéyan-Mu? Menawa mangkono Dawud nyebut Panjenengané Gusti, kapriyé Panjenengané iku putrané?” “Lan ora ana wong siji waé kang bisa mangsuli Panjenengané sakecap; uga wiwit dina iku ora ana wong kang wani takon marang Panjenengané manèh.” The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Pamule minangka Mesias lan sesambungan pungkasanipun kaliyan tiyang-tiyang ingkang Panjenenganipun rawuhi badhé dipunwilujengaken punika ngenani kadadosan keallahanipun, pralambang saking asmanipun, lan mesthi kemawon angger-angger sebutan kapisan. Gusti Yesus mungkasi pakaryanipun ingkang langsung tumrap tiyang Yahudi kanthi migunakaken sajarah Daud ingkang harfiah kanggé mulang bab Daud rohaniah. Kenging punapa Daud badhé ngendika bab nalika Pangéran ngandika dhateng Pangéran supados lenggah ing dhampar bebarengan kaliyan Panjenenganipun? Awit Prabu Daud ing wiwitan nggambaraken Prabu Daud rohaniah ing wekasan. Satunggaling margi piyambak kanggé mangertosi kanthi leres pangandika pungkasanipun Gusti Yesus dhateng brayat ingkang kesasar punika inggih namung kanthi saged nerapaken angger-angger sebutan kapisan, ingkang boten saged dipunlampahi menawi panjenengan boten mangertos angger-angger punika.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Pratelan pungkasan Panjenengané marang brayat sing kesasar mbutuhaké pangertosan bab paugeran sepisanan dipunsebat supaya saged kapahami. Gusti Yesus migunakaké Dawud lan Putrané Dawud kanggo ngaturaké kayektèn marang brayat sing kesasar lumantar pratelan pungkasan Panjenengané. Sawisé kabèh, wong-wong mau pancèn wis dadi brayaté Dawud. Mulané Gusti Yesus njupuk rama (Dawud) lan ngowahi iku marang Putrané Dawud, lan Panjenengané uga njupuk putra (saking Dawud) lan ngowahi dhèwèké marang ramané (Dawud). Panjenengané ngowahi Sang Rama marang anak, kados déné pesen Élia dipunpralambangakén badhé nindakaké ing “dinten-dinten pungkasan.” Iku mau pesen pungkasan Panjenengané marang Israèl kuna kang sajatiné harfiah, lan iku sawijining pesen Élia, awit dhedhasar paugeran sepisanan dipunsebat. Mulané, paugeran sepisanan dipunsebat uga negesaké pesené Gusti Yesus minangka pesen Élia, adhedhasar paugeran iku dhéwé. Paugeran sepisanan dipunsebat nuntut yèn manawa pesen Élia saka Yohanes Pambaptis iku kang kapisan saka pesen pepéling pungkasan marang brayat Israèl sing kesasar, mula pesen pungkasan sing kaparingaké marang wong-wong mau uga mesthi dadi pesen Élia. Lan pancèn mekaten…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Sawisé kabèh iki kaandharaké, saiki aku arep narik sawijining pokok saka sakabèhé iku sing dhedhasar paugeran panyebatan kawitan—Alfa lan Omega. Ana sawijining pasulayan ngenani pangerten sapa lan apa Gusti Allah iku ing wiwitaning Israèl kuna, kang dadi pralambang saka pasulayan sing padha ing wekasaning Israèl kuna. Ing wekasaning Israèl kuna, pakaryané Kristus kalebu mulang marang brayat Israèl sing kasasar bab sapa lan apa Gusti Allah iku. Ing sajarahing wekasan ana sawijining panulakan marang Kristus sing dhedhasar marang sawijining kayektèn asal kang wis katetepaké ing wiwitan. Israèl rohani jaman modern bakal nduwèni sipat-sipat kenabian sing padha ana ing sajarahé.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Ing wiwitan Adventisme, para sejarawan ngandharake marang kita manawa kaum Millerit utamane dumadi saka rong denominasi Kristen, yaiku Methodist lan Christian Connection. Kapercayan pokok Methodisme adhedhasar urip miturut tata laku Kristen kang bener. Wong-wong mau nduwèni “metode” iku. Kapercayan pokok Christian Connection bisa diringkes minangka panolakan marang doktrin Katulik bab Tritunggal.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Miturut tekaning panalitiku, sakbenere meh kabèh pimpinan golongan Millerit ngugemi doktrin saka Christian Connection mau. Ana akèh cabang saka Seventh-day Adventist Reform Movement (SDARM) sing isih tetep ngugemi lan nyebarake pangerten asli wong Millerit ngenani “anti-trinitarianisme.” Sawijining pepalangan (lan sumber pasulayan ing jaman saiki) tumrap wong-wong sing isih njaga pangerten para pionir iku, lan bakal tansah dadi pepalangan, yaiku kepriyé anggone nanggapi akèh lan warna-warna pethikan ing ngendi Sister White kanthi langsung nentang posisi doktrinal sing padha ugemi lan padha sebarké?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “Aku diprentah supaya ngandika, Pangrasa-pangrasane wong-wong sing nggolèki gagasan-gagasan ilmiah sing luwih majeng iku ora kena dipracaya. Ana gegambaran-gegambaran kaya ing ngisor iki kang digawe: ‘Sang Rama iku kaya pepadhang kang ora katon: Sang Putra iku kaya pepadhang kang kawujud; Sang Roh iku pepadhang kang kapratelakaké sumebar.’ ‘Sang Rama iku kaya embun, uap kang ora katon; Sang Putra iku kaya embun kang kakempal dadi wujud kang endah; Sang Roh iku kaya embun kang tumiba ing papaning urip.’ Gegambaran liyane: ‘Sang Rama iku kaya uap kang ora katon; Sang Putra iku kaya méga timbal; Sang Roh iku udan kang tumiba lan makarya kanthi daya nyegeraké.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> “Kabeh panggambaran spiritualistis iki satemene mung katanan. Kabeh iku ora sampurna, lan ora bener. Kabeh iku ngringkihaké lan nyuda Kaluhuran kang ora ana pepadhaning wujud kadonyan kang bisa kabandhingaké karo Panjenengané. Gusti Allah ora bisa kabandhingaké karo samubarang kang wus kagawé déning asta-Né. Kabeh iku mung prakara-prakara kadonyan, kang nandhang paukumaning ipat-ipat Gusti Allah marga saka dosa manungsa. Sang Rama ora bisa dipratélakaké lumantar samubaranging bumi. Sang Rama iku kabèh kasampurnaning Kaallahan kanthi raga, lan ora katingal déning pandelenging wong fana.

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Putra iku sakabehing kasampurnaning Kaallahan kang kawehyakaké. Sabdaning Allah mratélakaké Panjenengané dadi ‘wujud cetha saka pribadiné Panjenengané.’ ‘Amarga Allah banget anggoné ngasihi jagad iki, nganti masrahaké Putra ontang-antingé, supaya saben wong kang pracaya marang Panjenengané ora nemu karusakan, nanging nduwèni urip langgeng.’ Ing kéné kapriboné Sang Rama kawehyakaké.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> “Panglipur sing diprasetyakaké déning Kristus bakal dikirim sawisé Panjenengané minggah menyang swarga, iku yaiku Roh ing sakabehing kasampurnaning Kaallahan, kang mratelakaké daya sih-rahmat ilahi marang kabèh wong sing nampani lan pracaya marang Kristus minangka Juru Slamet pribadi. Ana telung pribadi kang gesang saka tritunggal swarga; ana ing asmane telung kakuwatan agung iki—Rama, Putra, lan Roh Suci—wong-wong sing nampani Kristus lumantar iman kang urip dibaptis, lan kakuwatan-kakuwatan iki bakal bebarengan makarya karo para kawula swarga kang manut ana ing upayané supaya nglampahi urip anyar ana ing Kristus.” Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Pethikan punika ngenali “pangraosipun tiyang-tiyang ingkang” netepaken Rama, Sang Putra, lan Sang Roh kanthi “prekawis-prekawis ing bumi.” Lajeng piyambakipun ngandika, “Sang Rama boten saged dipun-gambaraken kanthi prekawis-prekawis ing bumi.” Gatekna kalih prakawis ingkang dipunandharaken déning piyambakipun, sanadyan satunggalipun kados-kados ngemu pratentangan. Piyambakipun saèstu lagi ngenali satunggaling katerangan palsu bab Keallahan ingkang ngenali wonten tigang allah, manawi kersa ngendika mekaten. Punika satunggaling katerangan palsu bab Keallahan, nanging piyambakipun boten maringi komentar bab kasunyatan bilih teges palsu bab Keallahan punika ugi lepat amargi cacahing allah ing Keallahan punika klentu.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Uga gatèkna yèn panjenengané ngandika bilih prekara-prekara saka bumi ora bisa dipigunakaké kanggo njlèntrèhaké Sang Rama. Ing tembung punika piyambak, panjenengané dhéwé sajatiné lagi migunakaké prekara-prekara saka bumi. Manungsa iku kang nduwèni anak lan ibu lan bapa lan bibi lan sepupu. Lan Gusti Yésus ngandikakaké dhateng kita bilih ing swarga, ing bumi anyar ingkang sampun kaanyaraken, ora bakal ana malih palakraman, awit kita bakal kados para malaékat. Para malaékat ora ana kang lanang lan wadon. Tembung-tembung ingkang dipigunakaké déning manungsa kanggo netepaké sesambetanipun satunggal kaliyan satunggalipun wis dipigunakaké déning Allah kanggo mulang kita bab sipat lan watakipun, nanging malah “prekara-prekara saka bumi” ingkang sampun dipigunakaké déning inspirasi kanggo mulang manungsa bab watak lan sipatipun Allah punika ugi taksih boten sampurna.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Kita sampun dipunparingi pawartos bilih, “Ana telung pribadi gesang saking tri tunggal swarga” … “Sang Rama, Sang Putra, lan Sang Roh Suci.” Iku satunggaling nistha menawi raos-roso spiritualis kadonyan dipunsandhangaken dhateng telung pribadi punika, nanging boten nistha menawi “asma saking telung kakiyatan ageng punika” dipunsandhangaken dhateng teges Alkitab ngenani Kaallahan.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Sang nabi wadon ngandika bilih “asmane” telung kakuwasan ageng kang nyusun Ketuhanan iku yaiku Sang Rama, Sang Putra, lan Roh Suci. Kados dene saben bebener Kitab Suci, manawa dipunsawijèkaké baris demi baris, paseksen ingkang pepak kedah kapérang saking saben pratandha dalan ingkang sampun kaparingakén. Paseksenipun para nabi kedah dipunsarengaken. Daniel maringi asma Palmoni dhateng Kristus (ing antawisipun asma-asma sanèsipun, nanging punika namung tuladha). Yokanan nyebat Panjenenganipun Alfa lan Omega, lan Musa nyebat Panjenenganipun Yéhuwah. Miturut Ellen White, asmane yaiku Sang Rama, Sang Putra, lan Roh Suci.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Iblis tansah nyurung mlebu prakara-prakara palsu—supaya wong kasasaraké adoh saka kayektèn. Pangapusan pungkasan saka Iblis bakal dadi ndadèkaké paseksèné Rohing Allah ora ana gunané. ‘Ing ngendi ora ana wahyu, bangsa iku binasà’ (Wulang Bebasan 29:18). Iblis bakal nyambut gawé kanthi licik, nganggo manéka cara lan lumantar manéka piranti, kanggo ngoncang kapercayané umat sésané Allah marang paseksèn kang sejati.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Bakal ana rasa sengit kang diobongake marang Paseksen-paseksen sing asipat satanis. Pakaryaning Iblis bakal ngrongrong iman pasamuwan-pasamuwan marang paseksen-paseksen iku, awit marga saka iki: Iblis ora bisa nduwèni dalan kang saresmi lan sajelas mangkono kanggo nglebokaké pangapusan-pangapusane lan ngiket jiwa-jiwa ana ing kasasarané, manawa pepéling lan pameca lan pitutur saka Rohing Allah ditindakaké.” Selected Messages, buku 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Saperangan cathetan cekak saka pethikan iki. Yokanan wis dibuwang menyang Patmos marga saka Sabdaning Allah lan paseksèn bab Gusti Yesus. Ana loro golongan pamirsa kang dadi sasaran kanggo piwulang malaekat katelu: wong-wong kang ana ing sanjabane Adventisme lan wong-wong kang ana ing sajroning Adventisme. Yokanan nggambarake sawijining Adventis kang ora mung dianiaya déning jagad marga saka kasetyane marang Kitab Suci, nanging uga dianiaya marga saka kasetyane marang tulisan-tulisan Roh Ramalan. Panganiaya kang diarahake marang Roh Ramalan iku asalé saka njero, dudu saka njaba.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Ing wiwitaning Israèl kuna, sawisé patang atus taun ana ing Mesir, wong-wong sing mesthiné dadi umat pepanjèn pilihan wus ora netepi dina Sabat manèh. Wong-wong mau ora wanuh marang watak lan hakekaté Kristus. Wong-wong mau ngugemi pangerten-pangerten kang kliru bab Allah, kang wus ditanduraké ana ing batiné nalika isih ana ing panangkaran. Sapuluh wewelak; pangluwaran liwat Segara Abang; manna saka swarga; pasucèn lan sakèhé piranti ing njeroné; upacara-upacara suci; plataran, papan suci, lan Papan Mahasuci; angger-anggering Allah; Watu Karang kang ndhèrèkaké wong-wong mau; banyu kang metu saka Watu Karang kang ndhèrèkaké wong-wong mau, malah ula ing cagak uga, kabèh iku dimaksudaké kanggo nambah kawruh bab Allah ana ing umat pilihané. Iku sawijining pendhidhikan kang lumaku alon-alon miturut tataran. Pendhidhikan kang maju miturut tataran iku nerus nganti para ahli Torèt “ora wani takon marang Panjenengané manèh,” lan Panjenengané banjur netepaké prakara pungkasan dhéwé sing bakal dadi rembug kabuka karo Panjenengané, lan prakara iku ana gandhèngané karo asmane Dawud lan sapa sarta apa Kristus iku.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Ing wiwitané Israèl kasukman modhèren, sawisé 1260 taun ana ing Babul kasukman, wong-wong sing kuduné dadi umat prajanjian pilihan wis ora netepi dina Sabat manèh. Wong-wong mau ora mangertèni watak utawa hakekaté Kristus. Wong-wong mau ngugemi pangerten-pangerten kang klèru bab Gusti Allah, kang wis ditanemaké déning wong-wong mau nalika ana ing pangawulan. Sajarah Adventisme, kanthi kabèh pratandha-pratandhané, pamurtadané, komprominé, lan pasulayan-pasulayané ing njero, tumeka ing sawijining tataran ing taun-taun 1880-an nalika The Desire of Ages diterbitaké. Kaabadi ing buku iku, ing kaca 671, ana sawijining pangerten bab Keallahan kang wis ngrembaka ngluwihi adoh pangerten kang asalé saka abad kaping wolulas.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Israel kuna ngalami sawijining pasulayan ing pungkasaning sajarahé, kang kadadèkaké déning pangerten kang winates bab Ketuhanan, kang dhedhasarake marang sawijining pangerten saka wiwitaning sajarahé. Paseksèné Gusti Yesus ngandika manawa, apa Rama, Sang Putra, utawa Roh Suci, kabèh iku “kasampurnaning Ketuhanan kanthi badan” (Kolose 2:9). Paseksèn Kitab Suci ngandika, “Rungokna, he Israel: Pangeran Allah kita iku siji Pangeran” (Pangentasaning Toret 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Israel modern nyekel manéka warna pamanggih bab Ketuhanan, lan mung siji waé kang bener. Ing pungkasaning Israel modern, Allah bakal ngrampungaké pakaryan panyingkapan watak-Né, yaiku kanthi nindakaké mangkono sajroning wektu kasempatan isih lumaku. Mangkono iku kang Panjenengané tindakaké tumrap wong Yahudi, lan Panjenengané ora naté owah. Mesthi yèn kita bakal terus tuwuh ing pangerten kita bab sipat lan wataking Allah sajroning kalanggengan kabèh, nanging wis ana sawijining garis profètis kang sengaja katetepaké saka kayektèn, kang nduduhaké upaya Allah kanggo ndhidhik umat-Né bab Sarirané, lan sajarah iku minangka pérangan saka piwulang kang saiki dipéngini déning Panjenengané kanggo diwulangaké; lan katrangan kang kapanggih ing pangandika profètis ngenani prosès pendhidhikan iku nandhani sawijining pungkasaning rembugan kang cocog karo panutupaning wektu kasempatan.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> “Kristus iku Putra Allah sing wis ana sadurunge samubarang ana, lan ana saka dhiri-Né piyambak…. Nalika ngandika bab kaanan-Né sadurunge samubarang ana, Kristus nggawa pikiran bali nyabrang mangsa-mangsa tanpa wiwitan. Panjenengané mesthekaké marang kita yèn ora tau ana sawijining wektu nalika Panjenengané ora ana ing sesrawungan sing raket karo Allah sing langgeng. Panjenengané, kang swarané nalika iku lagi dirungokaké déning wong-wong Yahudi, wus bebarengan karo Allah kaya sawijiné kang digedhèkaké bebarengan karo Panjenengané.” Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> “Panjenenganipun sami kaliyan Allah, tanpa wates lan Mahakuwaos…. Panjenenganipun punika Sang Putra langgeng, ingkang wonten awit saking piyambakipun piyambak.”

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> “Sanadyan Sabdaning Allah ngandika bab kamanungsané Kristus nalika Panjenengané ana ing bumi iki, Sabda iku uga ngandika kanthi tegas bab pra-anané Panjenengané. Sabda iku wus ana minangka Pribadi ilahi, yaiku minangka Putraning Allah kang langgeng, ing sajroning manunggal lan kasatunggalan karo Sang Rama. Wiwit ing kalanggengan Panjenengané iku dadi Pangantaraing prejanjian, yaiku Panjenengané kang ana ing Panjenengané iku sakehing bangsa ing bumi, becik wong Yahudi utawa dudu Yahudi, manawa padha nampani Panjenengané, bakal kaparingan berkah. ‘Sabda iku ana bebarengan karo Allah, lan Sabda iku Allah.’ Sadurungé manungsa utawa para malaekat katitahaké, Sabda iku wus ana bebarengan karo Allah, lan iku Allah.” Review and Herald, April 5, 1906.

In the passage she quotes from John’s very first words.

Ing pethikan iku, dheweke ngutip saka tembung-tembung pisananipun Yohanes.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Ing wiwitan wus ana Sang Sabda, lan Sang Sabda iku ana bebarengan karo Gusti Allah, lan Sang Sabda iku Gusti Allah. Panjenengane iku wiwit wiwitan ana bebarengan karo Gusti Allah. Samubarang kabèh katitahaké déning Panjenengane; lan tanpa Panjenengane ora ana sawijining barang siji waé kang katitahaké. Yokanan 1:1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Ing wiwitan ana paling ora loro Allah, amarga Yohanes mung ngandika, “Sang Sabda iku Allah lan ana bebarengan karo Allah.” Ing ayat kapisan Kitab Purwaning Dumadi tembung Ibrani “Elohim” diterjemahaké dadi Allah. Asring ing pangandikané Allah “Elohim” dipasang ana ing sawijining susunan gramatikal kanggo nandhani Allah tunggal, nanging sanadyan mangkono tembung iku tetep jamak. Yohanes nyingkiraké pamrayoga yèn “Elohim” ing ayat iku nuduhaké Allah tunggal lumantar paseksèné kang kapindho tumrap bab iku. Paseksèné netepaké anané paling ora loro Allah.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Sing luwih nguwatiraké tumrap para anti-Trinitaris sing ngakoni njunjung Roh Ramalan yaiku yèn ing wiwitan “Rohing Allah nglayang ing sadhuwuring lumahing banyu.” Apa “Roh” sing nglayang ing sadhuwuring banyu iku Sang Rama utawa Sang Putra, utawa apa Panjenengané iku pribadi katelu saka trio swarga kaya dene dipunsebat déning Sister White? Telung ayat kawitan ing Injil Yohanes diterusaké kanthi tembung-tembung iki.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> Ana ing Panjenengané urip; lan urip iku pepadhangé manungsa. Lan pepadhang iku sumunar ana ing pepeteng; nanging pepeteng ora nyandhak marang iku. Yokanan 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Rujukan tumrap pepadhang lan pepeteng iku salaras kanthi sampurna karo wiwitaning Purwaning Dumadi kang ngandika.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Lan Gusti Allah ngandika, “Muga ana pepadhang”; banjur ana pepadhang. Lan Gusti Allah mirsani pepadhang iku, yen pepadhang iku becik; lan Gusti Allah misahake pepadhang saka pepeteng. Purwaning Dumadi 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Kita bakal enggal bali marang loro perangan sing sejajar iki bab pepadhang, kang dadi pokok rembug ing carita titah kang katutur sawisé pitepangan bab Ketuhanan. Ing wiwitan, kayektènan kapisan kang dirembug yaiku susunan utawa hakekating Ketuhanan. Nanging perangan iku ora mandheg nganti bab loro ayat telu, ing kono kita nemu manawa telung tembung pungkasan ing titah mau diwiwiti nganggo telung aksara Ibrani kang bebarengan mbentuk tembung kang diterjemahaké dadi “kayektènan.”

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Pangandikan wiwitan bab cariyosing titah nglairaké pangenalan bab Ketuhanan, banjur negesaké daya nitahaké saka pangandikaning Panjenengané, lan sawisé iku nutup pérangan mau kanthi tandha tangan ilahi kang makili kayektèn, pekabarané malaékat kaping telu, lan asmaning Allah kaya kang kawewujudaké déning Alfa lan Omega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> Lan ing dina kapitu Gusti Allah ngrampungake pakaryanipun kang wus Panjenengané tindakake; lan Panjenengané ngaso ing dina kapitu saking sakehing pakaryanipun kang wus Panjenengané tindakake. Lan Gusti Allah mberkahi dina kapitu, sarta nyucekake iku; amarga ing kono Panjenengané wus ngaso saking sakehing pakaryanipun kang dipun-ciptakakaké lan dipun-gawé déning Gusti Allah. Purwaning Dumadi 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Pungkasaning bebener-bebener kapisan sing diwulangaké ana ing Sabdaning Allah iku dadi klimaksing pérangan mau. Pérangan iku dipungkasi nganggo telung tembung, yaiku “Allah,” “nitahaké,” lan “nggawé,” mula negesaké wiwitaning pérangan mau, nanging padha wigatiné uga negesaké Sabat dina kapitu. Sabat, mesthi waé, iku pralambang tumitah lan pratandha ing antarané Allah lan umaté pilihan. “Bebener” kaawakaké ing telung aksara sing miwiti saben telung tembung pungkasan bab tumitah mau. Paseksèn iku negesaké sepira wigati lan pentinging bebener bab Sabat, nanging sing padha jeroné uga yèn telung aksara mau uga makili telung undhak-undhakaning pesen malaékat kapisan, kapindho, lan katelu. Mulané, ana ing pérangan kang pisanan dhéwé saka Alkitab, Sabat minangka pratandha kakuwasan tumitahing Allah uga kawedhar minangka prakara ujian ing pungkasaning jaman. Kitab pungkasan ana ing Alkitab maringi paseksèn katelu kanggo ndhèrèk paseksèné Yokanan ana ing Injilé.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Yokanan marang pasamuwan pitu kang ana ing Asia: Sih-rahmat lan katentreman mugi kaparingaken marang kowe, saking Panjenengane kang ana, lan kang wus ana, lan kang bakal rawuh; lan saking Roh pitu kang ana ing ngarsaning dhamparipun; Uga saking Gusti Yesus Kristus, kang dadi seksi kang setya, lan pambajeng lair saka antarane wong mati, lan Pangéraning para ratu ing bumi. Kagem Panjenengane kang sampun ngasihi kita, lan sampun ngresiki kita saka dosa-dosa kita lumantar rahipun piyambak, Lan kang sampun ndadosaken kita para ratu lan para imam kagem Allah lan Rama-Nipun; kagem Panjenengane kamulyan lan pangawasa langgeng ing salawas-lawase. Amin. Lah, Panjenengane rawuh kalawan méga; lan saben mripat bakal mirsa Panjenengane, mengkono uga wong-wong kang wus nusuk Panjenengane: lan sakehing taler ing bumi bakal padha nangisi marga saka Panjenengane. Mekaten punika, Amin. Ingsun iki Alfa lan Omega, wiwitan lan wekasan, mangkono pangandikaning Gusti Allah, kang ana, lan kang wus ana, lan kang bakal rawuh, Ingkang Mahakwasa.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Aku, Yohanes, kang uga dadi sadulurmu, lan mitramu sajroning kasangsaran, lan sajroning karajan lan kasabaraning Gusti Yesus Kristus, ana ing pulo kang aran Patmos, marga saka pangandikaning Allah lan marga saka paseksening Yesus Kristus. Aku kapenuhan dening Roh ing dina kagungané Gusti, lan krungu ana ing wingkingku swara banter, kaya swaraning kalasangka, kang ngandika, Aku iki Alfa lan Omega, kang wiwitan lan kang wekasan; lan, Apa kang kokdeleng, tulisen ing sajroning kitab, banjur kirimna marang pasamuwan pitu kang ana ing Asia; marang Efesus, lan marang Smirna, lan marang Pergamus, lan marang Tiatira, lan marang Sardis, lan marang Filadelfia, lan marang Laodikia. Wahyu 1:4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Telung ayat kapisan saka Wahyu pasal siji nandhakake piweling pungkasan lan kepriyé piweling iku kasampekaké saka Allah marang manungsa. Uga kasebut menawa iku iku Wahyué Gusti Yesus Kristus, mula mènèhi pratandha béda antarané kitab Wahyu lan kitab Daniel. Sing siji iku sawijining ramalan, sing sijiné sawijining wahyu.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Ing Wahyu kabèh kitab ing Kitab Suci padha ketemu lan pungkasané ana ing kéné. Ing kéné ana pepangkeping kitab Daniel. Sing siji iku ramalan; sing sijiné wahyu. Kitab sing wis disegel iku dudu Wahyu, nanging pérangan saka ramalan Daniel kang gegayutan karo dina-dina wekasan. Malaékat dhawuh, ‘Nanging kowé, hé Daniel, singidna tembung-tembung iku, lan segela kitab iku nganti tekan mangsa wekasan.’ Daniel 12:4.” Kisah Para Rasul, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Ana garis-garis wangsit ing kitab Wahyu sing kudu dimangertèni lan digandhèngaké, garis demi garis. Kabèh garis wangsit mau pungkasané tumuju ing kitab Wahyu, nanging kitab sing diségèl iku dudu kitab Wahyu, lan uga ora mung kitab Daniel sing diségèl, nanging sing diségèl ana ing kitab Daniel iku “bagéan saka pameca Daniel sing ana gegayutané karo dina-dina wekasan.”

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

“Pungkasaning jaman” saged dipunmangertosi ing pangertosan umum, nanging mangertosi punika minangka tembung ingkang kaembanan ilham, (lan satemene mekaten) nuntut kita ugi nitènani menapa ukara “pungkasaning jaman” punika kagandhèng kaliyan pralambang kenabian. “Pungkasaning jaman” punika satunggaling période tartamtu wonten ing sajarah kenabian ingkang dipunsengkuyung déning kathah garis bukti. Kawula ngarep-arep badhé nglairaken sajarah punika ing wekdal caket. Punika kanthi mirunggan inggih punika sajarah saking taun 1798 ngantos pungkasaning mangsa kasempatan. Satunggaling cara kanggé ngenali punika inggih menika bilih wonten ing pelayanan padaleman suci literal, wonten satunggal dinten ing salaminipun setaun ingkang nglambangaken pangadilan, lan punika Dinten Pangruwatan. Upacara literal punika nggambaraken punapa ingkang déning Sister White dipunsebat Dinten Pangruwatan anti-tipikal. Dinten Pangruwatan kenabian utawi rohaniah punika nglambangaken “pungkasaning jaman” saking mangsa kasempatan, punika nglambangaken période pangadilan pungkasan.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Pangentèn ing kitab Daniel sing kaséglèli iku ana loro pérangan. Ana sawijining pangantèn sing magepokan karo dina-dina pungkasan, sing diweruhi déning para Millerit, kang ngumumaké kabukane pangadilan. Pérangan Daniel iku dilambangaké déning sesanti ing Kali Ulai ing pasal wolu lan sanga. Pangantèn sijiné manèh sing kaséglèli ing Daniel ngumumaké panutupé pangadilan, lan pungkasané Adventisme, lan pungkasané Amerika Sarékat, lan pungkasané jagad. Sesanti iku dilambangaké déning Kali Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> “Pepadhang kang ditampi déning Daniel saka Gusti Allah diparingaké mligi kanggo dina-dina pungkasan iki. Wahyu-wahyu kang didelengé ing pinggir Kali Ulai lan Kali Hiddekel, kali-kali agung ing tanah Shinar, saiki lagi lumaku tumuju panggenapané, lan sakehing prastawa kang wis dinubuataké iku bakal enggal kalakon.” Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed 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, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Paningal Ulai kabikak segelé ing taun 1798 lan ngrembag papan suci Allah lan umat-Nya. Paningal Hiddekel kabikak segelé ing taun 1989 nalika, kaya kang katrangan ana ing Daniel pasal sewelas, ayat patang puluh, negara-negara kang makili tilas Uni Sovyèt disapu sirna déning kepausan lan Amérika Sarékat, lan ngrembag para mungsuhé umat Allah. Kaloroné paningal iku makarya kaya pitu pasamuwan lan pitu segel ing kitab Wahyu. Kang siji iku sajarah internalé pasamuwan lan kang sijiné manèh sajarah eksternalé pasamuwan, lan kaloroné lumaku sajroning sakabehé mangsa lan “mliginipun kagungan” “wektu-wektu pungkasan punika.”

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Nanging sanadyan kita dikandhani manawa kitab Wahyu iku dudu kitab kang kasegel, kita uga dikandhani manawa kitab iku kitab kang kasegel.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Wahyu iku sawijining kitab kang kasegel, nanging uga sawijining kitab kang kabukak. Kitab iki nyathet prastawa-prastawa kang nggumunake sing bakal kalakon ing dina-dina wekasaning sajarah bumi iki. Piwulang-piwulang ing kitab iki cetha lan mesthi, dudu mistis lan ora bisa dingerteni. Ing sajroning kitab iki, garis wangsit kang padha kaya ing Daniel dijupuk maneh. Sawenèh wangsit wis diambali dening Allah, mula nuduhake manawa iku kudu diwènèhi wigati. Gusti ora mbaleni prakara-prakara kang ora gedhé wigatine.” Manuscript Releases, volume 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Kitab Wahyu kapethak amarga pamedhar wangsit-wangsit ing Daniel uga kapethak, lan garis-garis pamedhar wangsit kang wus kapethak ing Daniel iku padha karo garis-garis kang kapanggih ing Wahyu. Kang kapethak sadurunge ing kitab Wahyu iku sawatara bagean saka Wahyu kang mligi ana gandhengané karo umaté Allah ing “wektu pungkasan.” Nalika Sister White nyerat pratelan iki, “pitu gludhug” nalika semana, yaiku nalika piyambakipun nyerat, isih kapethak, mula piyambakipun nyerat yèn “iku kitab kang kapethak.” Piyambakipun uga ngandika yèn kitab Daniel iku “kitab kang wis dipethak,” kanthi wangun wektu kapungkur. Tumrap piyambakipun, kitab iku wus kapethak ing taun 1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Apa sing kaségel bab pitu gludhug mau sajroning mangsané uripé, dudu mung prakara-prakara ing tembé kang diwakili déning pitu gludhug iku, nanging mligi yèn “pitu gludhug” mau nglambangaké yèn wiwitan Adventisme iku sajajar karo pungkasan Adventisme. “Pitu gludhug” iku mbabaraké paugeran kenabian kang paling wigati sing dibutuhaké kanggo mangertèni Wahyu Yesus Kristus, sarta uga mbabaraké salah siji sipat kodrat lan wataké Gusti Allah, yaiku yèn Panjenengané iku wiwitan lan pungkasaning samubarang. Ramalan mratandhani yèn ana pangrembakan kang kanthi sengaja tumrap kayektèn-kayektèn kang gegandhèngan karo kodrat lan wataké Gusti Allah.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Gusti Yesus, nalika dipralambangaké minangka “Singa saka taler Yehuda”, nglambangaké pakaryan kang Panjenengané tindakaké nalika Panjenengané ngumumaké kayektèn kanthi cara kang saya sethithik-sethithik lan sistematis lumantar sajarah. Panjenengané nyégel pangandika kenabian, nganti tekan titi mangsa nalika pangandika iku kudu dimangertèni. Panjenengané nyégel lan mbikak segel kayektèn kanggo ancas piwulang. Minangka Palmoni, Gusti Yesus iku Sang Pangaèng ingkang Ajaib, Sang Empuning mangsa kang ngendhalèkaké sajarah Panjenengané. Minangka Alfa lan Omega, Panjenengané iku, ing antarané prakara-prakara liyané, Sang Empuning basa. Minangka Singa saka taler Yehuda, Panjenengané iku piyambak kang nguwasani kapan kayektèn dicethakaké marang manungsa.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Ing Wahyu pasal siji, sawisé telung ayat kang kapisan, Ketuhanan dipratelakaké minangka telung Pribadi kang béda.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Yokanan marang pitu pasamuwan kang ana ing Asia: sih-rahmat lan katentreman mugi kaparingaken marang kowe,

> from him which is, and which was, and which is to come;

> saka Panjenengane kang ana, kang wus ana, lan kang bakal rawuh;

> and from the seven Spirits which are before his throne;

> lan saka pitu Roh sing ana ing ngarsané dhamparé;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Lan saka Gusti Yesus Kristus, kang dadi seksi kang setya, lan Putra pambarep saka antarane wong mati, lan Pangérané para ratu ing bumi. Wahyu 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Pambuka kanggo kitab pungkasan ing Kitab Suci kanthi cetha ngaturaké salam marang pasamuwané Allah, kang ngenali Sang Rama, Sang Roh, lan Sang Putra. Panutuping Sabdané Allah mbalèni wiwitané, lan kanthi mangkono nekanaké wigatiné pangerten kang bener bab Ketuhanan. Bab iku katindakaké tumrap wong-wong kang bakal dadi wong Filadelfia lan nyawiji dadi satus patang puluh papat èwu. Wong-wong mau iku umat prajanjian pungkasan, kang wis dilambangaké sajroning sakabèhé garis sajarah prajanjian. Para seksi mau, saliyané kayektèn-kayektèn liyane, netepaké yèn Allah wis kanthi sethithik-sethithik ngupaya nambahi kawruh bab kodrat lan watakipun ing saindhenging sajarah kenabian.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Lambang kang paling agung ing Kitab Suci babagan kurangé kawruh manungsa marang Allah yaiku Firaun, kang makili Mesir, sawijining pralambang saka sakabèhé donya lan mulané sakèhé umat manungsa. Tenger dalan iku miwiti prosès mau ing wiwitaning Israel harfiah nalika Allah ngupaya ngandharaké asmane Panjenengané. Ing pungkasaning Israel harfiah, pasulayan bab asmané Allah diulang manèh. Ing pungkasaning Israel harfiah, Gusti Yésus nandhani sesambungané karo wong-wong Yahudi kanthi ngenali sajarahé Dawud lan nggunakaké “aturan panyebutan kapisan” kanggo makili pratelan pungkasan ngenani kablènḍèran Laodikia wong-wong Yahudi. Wong-wong mau ora bisa mangertèni apa kang Panjenengané ngandika, awit wong-wong mau ora mangertèni aturan Alfa lan Omega, lan uga ora wanuh marang Alfa lan Omega kang jumeneng ana ing ngarepé wong-wong mau.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Ing wiwitaning Israel kasukman, pasulayan kang dilambangaké ana ing sajarahé Musa iku diparalèlaké. Nalika Adventisme lumaku ngliwati sajarah “jaman pungkasan,” akèh kesempatan kanggo mangertèni luwih jero bab Alfa lan Omega wis kaparingaké, kaya déné kang kadadéan tumrap Israel kuna. Bakal ana sawijining titik nalika ora bakal ana pitakon manèh ing pungkasaning Adventisme, kaya déné ana ing dina-dinané Kristus.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Mbalik maneh marang pethikan ing Wahyu pasal siji, kita ndeleng manawa sih-rahmat lan tentrem katimbalakaké saka Panjenengané kang ana, lan kang wis ana, lan kang bakal rawuh, sarta uga saka pitu Roh iku, lan uga saka Gusti Yesus. Ketuhanan kawejakké minangka Gusti Yesus, pitu Roh iku, lan Panjenengané kang ana, lan kang wis ana, lan kang bakal rawuh, mula maringi kita pangerten yèn Sang Rama iku kang nduwèni sipat-sipat kang kawejakké minangka Panjenengané kang ana, kang wis ana, lan kang bakal rawuh. Sipat-sipat iki nggambaraké hakekat Allah kang langgeng. Panjenengané tansah wus ana, lan ing ayat wolu lan sanga, sipat iku dhéwé kanthi cetha katetepaké marang Gusti Yesus.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> Aku iki Alfa lan Omega, wiwitan lan wekasan, mangkono pangandikane Pangéran, kang ana, lan kang wus ana, lan kang bakal rawuh, Kang Mahakwasa. Aku, Yokanan, kang uga dadi sadulurmu lan mitra sapaguyubanmu ana ing kasangsaran, lan ana ing Kraton lan kasabarané Gusti Yésus Kristus, nalika iku ana ing pulo kang aran Patmos, marga saka pangandikané Allah lan marga saka paseksèné Yésus Kristus. Aku katuntun déning Roh ing dina Pangéran, lan krungu ana ing sandhingku swara sora, kaya swaraning kalasangka, kang ngandika, Aku iki Alfa lan Omega, kang kawitan lan kang wekasan; lan, Apa kang kokdeleng, tulisen ana ing kitab, banjur kirimna marang pitung pasamuwan kang ana ing Asia; marang Éfesus, lan marang Smirna, lan marang Pérgamus, lan marang Tiyatira, lan marang Sardis, lan marang Filadélfia, lan marang Laodikia. Wahyu 1:8–11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Wong-wong kang nduwèni Alkitab sing nulis tembung-tembungipun Gusti Yésus nganggo warna abang, padha mangerténi manawa ing ayat wolu lan sewelas, Gusti Yésus piyambak ingkang ngandika. Ing ayat-ayat punika Gusti Yésus netepaken bilih Panjenenganipun kagungan hakékat langgeng ingkang sami kados Sang Rama, nalika Panjenenganipun ngandharaken dhiri-Nipun minangka “the Lord, which is, and which was, and which is to come,” lan Gusti Yésus ugi nambahaken bilih Panjenenganipun punika “the Almighty.”

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Prakara pisanan banget kang diucapaké déning Yesus ing wiwitan kitab Wahyu, kitab kang negesaké yèn iku iku Wahyuné Yesus Kristus, yaiku yèn Panjenengané iku Alfa lan Omega, yèn Panjenengané uga langgeng kaya Sang Rama, lan yèn Panjenengané uga Gusti Allah Kang Mahakwasa. Sipat-sipat kodrat ilahi iku dadi tembung-tembung kang pisanan banget ing kitab Wahyu saka Yesus. Sipat-sipat mau dadi sandhungan kang langsung tumrap wong Advent sing isih mbéla pandhangan asli bab Ketuhanan. Wong-wong mau pracaya yèn ana sawijining wektu nalika Sang Rama ngedalaké Putra-Né.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Pungkasaning kitab Wahyu cocog karo wiwitaning kitab Wahyu.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Rawuhipun Kaping Kalih dumados sawisé gambaran bab Ketuhanan. Ing pasal kaping rong likur kita manggih yèn pungkasaning kitab punika sarujuk kaliyan wiwitaning kitab, lan ayat rolas sajajar kaliyan ayat pitu ing pasal kapisan awit nyebataken Rawuhipun Kaping Kalih.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Lan lah, Aku rawuh enggal; lan ganjaran-Ku ana bebarengan karo Aku, kanggo mbales marang saben wong miturut pakaryane. Aku iki Alfa lan Omega, wiwitan lan wekasan, kang kapisan lan kang pungkasan. Rahayu wong-wong kang netepi dhawuh-dhawuhe, supaya padha nduwèni hak tumrap wit kauripan, lan bisa lumebu liwat gapura-gapura menyang ing kutha. Amarga ing njaba ana asu-asu, para juru sihir, para laku jina, para wong matèni, para nyembah brahala, lan saben wong kang tresna sarta nindakaké goroh. Aku, Yésus, wis ngutus malaekat-Ku kanggo neksèni prakara-prakara iki marang kowé ana ing pasamuwan-pasamuwan. Aku iki oyod lan turunane Dawud, lintang enjang kang padhang sumorot. Lan Sang Roh lan sang manten putri padha ngandika: Mrenea. Lan wong kang krungu, muga ngandika: Mrenea. Lan wong kang ngelak, mrenea. Lan sapa waé kang karsa, muga njupuk banyu kauripan kanthi cuma-cuma. Wahyu 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Sawisé nyebut Bab Rawuhipun Kaping Kalih, Gusti Yesus, kados ing Wahyu bab satunggal, negesaken dhiri-Nipun minangka Alfa lan Omega. Banjur Panjenenganipun nambahaken pambéda antawisipun para wong ingkang badhé mireng lan para wong ingkang boten badhé mireng punapa ingkang dipunandikaaken déning Sang Roh dhateng pasamuwan-pasamuwan. Panjenenganipun ngrujuk dhateng proses panyampéyan pawartos ingkang kagambaraken ing ayat satunggal dumugi tigang ing bab satunggal, kanthi negesaken bilih Panjenenganipun ngutus Gabriel kanthi pesen punika dhateng Yokanan.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Banjur Panjenengané bali marang pratelan pungkasan sing tau Panjenengané ngandharaké marang para Ahli Torèt lan wong-wong Farisi ing pungkasaning Israèl kuna. Panjenengané ngiket bebarengan kaloroné pungkasan Israèl kang harfiah lan Israèl kang rohaniah, kanthi mangsuli ing Kitab Wahyu kanggo wong-wong ing “jaman wekasan” apa sing wong-wong Yahudi ing “jaman wekasan”é dhéwé ora bisa mangertèni. Panjenengané ngandika yèn Panjenengané iku oyot (wiwitan) lan turun-tumurunipun Dawud (pungkasan). Bab Dawud lan Gustinipun iku pratelan pungkasan sing diucapaké déning Gusti Yésus marang wong-wong Yahudi kang seneng padudon, lan bab iku dadi pralambang tumrap pangandika pungkasan kanggo wong-wong ing jaman wekasan sing, miturut pesen marang pasamuwan Filadelfia, ngakoni awaké minangka wong Yahudi, nanging satemené dudu.

> 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. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Lah, Aku bakal ndadèkaké wong-wong saka pasamuwané Sétan, kang padha ngaku yèn dhèwèké iku wong Yahudi, nanging satemené dudu, malah padha goroh; lah, Aku bakal ndadèkaké wong-wong mau teka lan sujud ana ing ngarepé sikilmu, lan padha ngerti yèn Aku wis ngasihi kowé. Awit kowé wis netepi pangandikaning kasabaranku, Aku uga bakal ngreksa kowé saka jam panggodha, kang bakal tumeka marang saindenging jagad, kanggo nyoba wong-wong kang manggon ana ing bumi. Wahyu 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Wong-wong sing sujud nyembah ana ing sikilé para suci iku yaiku para Adventis Laodikia sing wis dimuntahaké metu saka cangkemé Gusti.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> “Kowé ngira yèn wong-wong kang padha nyembah ana ing ngarsaning sikilé para suci, (Wahyu 3:9), pungkasane bakal kapitulungan slamet. Ing kéné aku kudu beda panemu karo kowé; awit Allah nduduhaké marang aku yèn golongan iki iku Adventis kang ngakoni pracaya, nanging banjur murtad, lan ‘nyalib Putraning Allah manèh kanggo awaké dhéwé, lan ndadèkaké Panjenengané kaisin-isini ana ing ngarepé umum.’ Lan ing ‘wektu panggodha,’ kang isih bakal tumeka, kanggo mbabar watak sejatiné saben wong, wong-wong mau bakal ngerti yèn wong-wong mau wis ilang kanggo selawas-lawasé; lan katindhih déning kasangsaraning roh, wong-wong mau bakal sujud ana ing ngarsaning sikilé para suci.” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Miturut Kitab Suci lan Roh Ramalan, wong-wong sing nyembah ana ing sikilé para suci iku kalebu anggota pasamuwaning Iblis. Wong-wong mau ngakoni yèn dhèwèké iku wong Yahudi, nanging sajatiné dudu. Para Adventis kang mursid lagi disapa ing pasamuwan Filadelfia. Satus patang puluh papat éwu iku wong-wong Filadelfia, lan wong-wong Yahudi kang kandha yèn dhèwèké iku mangkono, nanging dudu—iku wong-wong Laodikia. Ana rong golongan umat setya ing “dina-dina pungkasan,” yaiku satus patang puluh papat éwu lan wong-wong sing dadi martir. Saka pitu pasamuwan iku mung ana loro sing ora kacathet nampa panyaruwe. Sing siji yaiku Filadelfia, nglambangaké wong-wong kang ora tau ngalami pati, lan sijiné manèh yaiku Smirna, kang nglambangaké para martir kang setya. Para martir lan wong-wong kang ora mati, yaiku Smirna lan Filadelfia, dadi siji-sijiné pasamuwan saka pitu iku sing ora kagandhèngi paukuman ing pawarta kang diparingaké marang wong-wong mau. Nanging, loro-loroné pasamuwan iku kudu ngadhepi wong-wong sing ngakoni yèn dhèwèké iku wong Yahudi, nanging dudu. Mangkono iku, awit kabèh mau kalebu anggota pasamuwan sing padha ing “dina-dina pungkasan” kang ngadhepi kaanan sing padha, golongan siji wus katetepaké kanggo mènèhi paseksi lumantar getihé dhéwé, dilambangaké déning Musa ana ing Gunung Pangowahan Rupa, lan golongan sijiné manèh dilambangaké déning Élia kang ora tau mati.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Lan marang malaékat pasamuwan ing Smyrna tulisen mangkéné: Mangkéné pangandikané Panjenengané kang wiwitan lan kang wekasan, kang wus séda, nanging saiki gesang; Aku pirsa pakaryanmu, kasangsaranmu, lan kasangsaraning mlaratmu, (nanging kowé iku sugih) lan Aku pirsa pitenahé wong-wong kang padha ngakoni awaké minangka wong Yahudi, nanging satemené dudu, malah dadi pasamuwanané Iblis. Aja wedi marang samubarang kang bakal kok alami: lah, Iblis bakal nglebokaké sapérangan saka antaramu menyang pakunjaran, supaya kowé padha katiti-priksa; lan kowé bakal nandhang kasangsaran sepuluh dina: setyaa nganti tekan pati, lan Aku bakal maringi kowé makuthaing kauripan. Wahyu 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Nalika Gusti Yesus njlentrehake kahanan kang nggegirisi saka pasamuwan ing Smyrna, Panjenengane mung ngaturake siji pangandika kang becik nalika ngandika, “nanging kowé sugih,” mangkono Panjenengane mbedakake wong-wong mau karo para anggota pasamuwané Iblis kang ora sugih. Wong-wong ing Wahyu kang ngaku Adventis lan rumangsa yèn padha sugih, nanging satemene ora, yaiku wong-wong Yahudi kang kandha yèn padha wong Yahudi, nanging dudu—awit padha iku Adventis Dina Kaping Pitu Laodikia.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Ing pambukaning Kitab Wahyu, Ketuhanan kaatur minangka telung pribadi, lan ing pungkasaning Kitab Wahyu Gusti Yesus lan Sang Roh kasebut kanthi langsung, nanging dudu Sang Rama. Nanging prakara punika boten dados prelu, awit asas “baris demi baris” kang digandhengake kaliyan prinsip bilih ingkang wiwitan nggambarake ingkang pungkasan, nuntut supados Sang Rama dipunakeni wonten ing ayat-ayat pungkasan Kitab Wahyu, awit Panjenenganipun sampun kaidentifikasi wonten ing ngriku ing ayat-ayat wiwitan. Prakawis punika boten beda kaliyan Injil Yohanes pasal satunggal, ing pundi Yohanes boten kanthi langsung ngidentifikasi Sang Roh, nanging Sang Roh dipunmangertosi wonten ing ngriku, awit Sang Roh sampun wonten ing wekdal kapisan tetembungan “ing wiwitan” katuliské. Paseksen Injil Yohanes ing pasal satunggal kawiwitan kanthi ukara ingkang sami, yaiku “ing wiwitan.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Wiwitan” iku sawijining pralambang kenabian lan kudu dititeni miturut paugeran kenabian, kalebu baris ing dhuwuré baris. Wiwitané Musa, yaiku wiwitané Injilé Yokanan, yaiku wiwitané kitab Wahyu, lan iku uga pungkasane Wahyu. Saka papat garis mau, kaping pindho kateluné pribadi saka trio swarga kaidentifikasi; lan ing siji garis (Injilé Yokanan) Roh bisa uga ora kasebut, lan ing garis kaping papat Sang Rama ora kasebut, nanging manawa digandhengaké bebarengan, kateluné Pribadi Ilahi kawewakili ana ing kabèh papat garis.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Kristus rawuh kanggo ndadosaken Sang Rama kawuningana, lan Roh Suci rawuh kanggo ndadosaken Sang Putra kawuningana. Katigangipun sampun nindakaken kurban langgeng. Sang Rama mekaten asihipun dhateng donya saengga Panjenenganipun maringaken Gusti Yesus; Gusti Yesus mekaten asihipun dhateng donya saengga Panjenenganipun sarujuk ngasta ing dhiri-Nipun piyambak, salawas-lawase, dagingipun para titah ingkang sampun Panjenenganipun ciptakaken. Panyukmaning peparing kados pundi ingkang dipratelakaken wonten ing tumindakipun Sang Juru Cipta ingkang milih dados pérangan saking titah-Nipun piyambak? Pribadi kaping tiga saking Kaallahan maringaken Sarira-Nipun piyambak, awit Panjenenganipun sampun nampi kalenggahan gesang wonten ing salebeting titah ingkang sinebat manungsa—sadangunipun kalanggengan.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Mbokmenawa marga saka iki Roh Suci bola-bali digandhengaké karo pralambang-pralambangé umat Allah. Panjenengané iku Pribadi ing Kaallahan kang pinesthi tetep nunggil karo titah manungsa. Mulané, pralambang-pralambang Roh Suci ing Kitab Suci luwih kerep tinimbang ora diwedharaké lumantar sawijining pralambang kang bebarengan nggambaraké Roh Suci utawa manungsa. Ing wiwitan Roh obah ana ing sadhuwuring banyu.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Panjenengané banjur ngandika marang aku, “Banyu kang kokdeleng iku, ing papan sundel iku lenggah, iku para bangsa, lan wong akèh, lan para nagara, lan manéka basa.” Wahyu 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Mung siji-sijiné piranti ing pasucèn sing didegaké déning Musa sing ora nduwèni pola kang rininci kanthi mligi kanggo ditututi déning para penggarap, yaiku kaki dian pitung cagak. Kaki dian iku nggambaraké gabungan kamanungsan karo kaallahan. Awit saka iku, rancangan kaki dian iku dadi siji-sijiné barang ing pasucèn sing diparengaké supaya manungsa mèlu nyumbangaké pérangané. Pitung kaki dian ing antarané kang dilakoni lumampah déning Kristus iku diarani minangka pitung pasamuwan, nanging kaki dian iku diparingi bahan bakar lenga, kang nggambaraké Roh Suci, lan sumbu-sumbu lilin kang nyengkuyung nyalané geni supaya madhangi iku digawé saka sandhangan linen putih para imam kang wis dienggo, kang nggambaraké kabeneran Kristus kang sumunar minangka pepadhanging jagad. Umaté Allah iku pepadhanging jagad, nanging pepadhang iku mung bisa murub déning lenga Roh Suci. Roh Suci asring digandhèngaké karo manungsa ing katrangan ngenani Panjenengané ing Kitab Suci.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Lan saka dhampar iku metu kilat-kilat lan swara gludhug sarta swara-swara; lan ana pitu damar geni murub ana ing ngarsaning dhampar, yaiku pitu Rohing Allah. Wahyu 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Pitu damar ing kéné dipratélakaké minangka “pitu Rohing Allah,” nanging kita dipunandharaké yèn pitu kaki dian iku pitu pasamuwan.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Rahasia bab pitu lintang kang sira deleng ana ing astaningSun tengen, lan pitu kaki dian emas. Pitu lintang iku para malaékaté pitu pasamuwan; lan pitu kaki dian kang sira deleng iku pitu pasamuwan. Wahyu 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Pitung kaki dian iku sarujuk minangka pitu Roh lan uga pasamuwané Gusti Allah.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Lan aku mirsani, lah, ana ing tengahing dhampar lan ing tengahing papat makhluk mau, lan ing tengahing para pinituwa, ngadeg ana Cempen kaya kang wus dipatèni, gadhah pitu sungu lan pitu mripat, yaiku pitu Rohing Allah kang kautus menyang saindenging bumi. Wahyu 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Pitung sungu lan pitung mripat iku uga Roh Suci sing kautus menyang saindenging bumi, lan nalika dipunbaptis, sawijining tiyang Kristen kautus menyang saindenging bumi, awit piyambakipun dipunbaptis ing asmaning Sang Rama, Sang Putra, lan Roh Suci. Ing pangestunipun berkah ingkang kaandharaken tumrap para martir ing mangsa krisis angger-angger dina Minggu, lan tumrap sadaya tiyang ingkang pejah sajroning iman wonten ing Israèl rohaniah modhèren wiwit taun 1844, Roh piyambak ingkang maringi pujian pungkasan tumrap panguburanipun nalika Panjenenganipun ngandika, “Inggih,” “supados sami ngaso saking kasangsaranipun,” awit Panjenenganipun wonten bebarengan kaliyan piyambakipun sajrone kasangsaranipun ngantos dumugi wekasan nalika sami masrahaken nyawanipun.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Lan aku krungu swara saka swarga ngandika marang aku, Tulisen, Begja wong-wong mati kang padha séda ana ing Gusti wiwit sapréné: Inggih, pangandikané Sang Roh, supaya padha ngaso saka sakehing rekasané; lan pakaryané padha ndhèrèk marang wong-wong mau. Wahyu 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Nalika nimbang pungkasan lan wiwitaning kitab Wahyu, wiwitaning Kitab Suci, lan wiwitan Injil Yohanes, kita manggih manawa katelu Pribadi ing Kadewatan kawejahi ana ing kono, sanadyan Sang Rama ana ing kono adhedhasar pangetrapan baris ing dhuwuring baris. Sang Putra ana ing kono kanthi ngenali Sarirané piyambak minangka Alfa lan Omega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Yèn kita ngakoni yèn panggabungan kamanungsan karo kaluhuran kaallahan iku minangka panggabungan Roh Suci karo manungsa, mula kita banjur bisa mangertèni apa sebabé pralambang-pralambang Roh Suci digandhèngaké bebarengan karo pralambang-pralambang kamanungsan. Kanthi pandhangan iki ana ing pangangen-angen, kita bali marang loro “ing wiwitan-wiwitan” sing wis asring banget kita rembug.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Ing wiwitaning mula Gusti Allah nitahaké langit lan bumi. Dene bumi durung kawangun lan isih suwung; lan pepeteng ana ing sadhuwuring samodra kang jeru. Lan Rohing Allah nglayang ana ing sadhuwuring banyu. Banjur Gusti Allah ngandika: “Dadia pepadhang”; lan pepadhang iku dadi. Lan Gusti Allah mirsani pepadhang iku, yèn iku becik; lan Gusti Allah misahaké pepadhang saka pepeteng. Purwaning Dumadi 1:1–4.

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

> Ing wiwitan ana Sang Sabda, lan Sang Sabda nunggil karo Gusti Allah, lan Sang Sabda iku Gusti Allah. Panjenengane iku wiwit mula nunggil karo Gusti Allah. Samubarang kabeh katitahake dening Panjenengane; lan tanpa Panjenengane ora ana apa-apa kang katitahake saka sakehing kang wis katitahake. Ana urip ana ing Panjenengane; lan urip iku pepadhanging manungsa. Lan pepadhang iku madhangi ing pepeteng; nanging pepeteng ora nyekel marang iku. Yokanan 1:1–5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Kanthi nggunakaké loro seksi iki bab “ing wiwitan;” Allah Sang Sabda, kang nitahaké samubarang kabèh, uga masrahaké nyawané, awit “ing Panjenengané ana urip,” lan uripé iku dadi “pepadhang” tumrap manungsa. “Pepadhang”-é manungsa kang kacipta yaiku kabenerané Sang Nitahaké. Kabenerané Sang Nitahaké iku sumbu ing lilin-lilin ing pasucèn.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Lan marang dheweke diparingaké supaya ngagem mori alus, resik lan putih: awit mori alus iku kabenerané para suci. Wahyu 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Lenga kang marakaké sumbu iku nggambarake pakaryané Roh Suci ing uripé wong pracaya. Ing wiwitan bumi peteng lan ora ana pepadhang. Banjur Gusti Yesus masrahaké nyawané, yaiku urip kang ana ing Panjenengané, supaya ana pepadhang tumrap manungsa.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Lan sakehé wong kang manggon ana ing bumi bakal padha nyembah marang dheweke, yaiku wong-wong kang jenengé ora katulis ana ing kitab kauripan kagungané Sang Cempé, kang wis dipatèni wiwit madegé jagad. Wahyu 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Nalika Gusti Yesus milih dados kurban tumrap manungsa, Panjenenganipun masrahaken nyawanipun supados manungsa gadhah pepadhang. Kados dene wonten ing kalih pethikan punika, saben pepadhang dipunwènèhaké, pepadhang punika ngasilaken kalih golongan para panyembah kados ingkang dipunlambangaken déning pepadhang lan pepeteng, para putraning rina utawi para putraning wengi.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Nanging kowé, para sadulur, ora manggon ana ing pepeteng, supaya dina iku nyandhak kowé kaya maling. Kowé kabèh iku para putraning pepadhang lan para putraning raina: kita dudu kagunganing wengi, utawa kagunganing pepeteng. 1 Tesalonika 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Nalika kita mangertosi sesambetan langgeng ingkang raket antawisipun Roh Suci kaliyan para putraning pepadhang, kita saged mangertos punapa pralambangipun para putraning Allah lan Roh Suci punika gegandhenganipun mekaten raket. Ing pérangan pungkasan Kitab Wahyu, kita nyumurupi Gusti Yesus minangka Alfa lan Omega, kita nyumurupi Sang Rama lumantar tetrapan “baris ing nginggiling baris”, lan Roh Suci saweg maringi pralambang pungkasan tumrap Sariranipun piyambak, awit para tiyang suci ing jaman rumiyin sami ngandika kados dene kasurung déning Roh Suci. Pangandikanipun ingkang kapisan bab Sariranipun piyambak wonten ing Purwaning Dumadi mratelakaken bilih Panjenenganipun obah ing nginggiling toya, utawi obah ing nginggiling manungsa, lan rujukanipun ingkang pungkasan tumrap Sariranipun piyambak inggih punika kados makaten.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Lan Sang Roh lan pangantèn putri padha ngandika, Padha mrenea. Lan sapa kang krungu, muga-muga ngucap, Padha mrenea. Lan sapa kang ngelak, muga-muga mrene. Lan sapa waé kang gelem, muga-muga ngunjuk banyu panguripan kanthi cuma-cuma. Wahyu 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Saka wiwitan nganti pungkasan, Roh Suci dipunidentifikasi gegayutan kaliyan manungsa, awit para putra ingkang kagolong ing pepadhang punika nglambangaken gabungan kaallahan lan kamanungsan. Paulus, kados dene Yesaya, netepaken bilih manungsa punika pambuluh, lan pedamaran-pedamaran wonten ing papan suci punika gadhah pambuluh papan kangge nepangaken sumbu, lan lenga tumurun dhateng pambuluh-pambuluh punika kangge nyukupi bahan bakar ingkang prelu supados pepadhang, inggih punika kabeneranipun Kristus, saged kawedhar. Kita punika pambuluh-pambuluhipun Roh Suci, Pribadi kaping tiga saking Kaallahan, kados dene dipunidentifikasi wiwit saking wiwitan dumugi pungkasaning Sabdanipun Allah, lan ugi kanthi cetha sanget dipunidentifikasi wonten ing tulisan-tulisan Rohing Ramalan.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Ing piwucal malaékat kapindho sing kawujud ing wiwitan Adventisme lan ing pungkasan, ana loro piwucal kang béda cetha; siji kanggo pasamuwan lan siji kanggo jagad.

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