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# The Hour of God's Judgment is Come - Number One

Wancining Pengadilané Gusti Allah Wis Teka - Nomer Siji

The Judgment of the Living and the Prophetic Significance of 9/11

Pengadilané Wong-wong Urip lan Wigati Profetik saka 9/11

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Sajeroning wektu sing cukup suwe, satemené wiwit langsung sawisé 9/11, kita wis terus-terusan mulang manawa pangadilan tumrap wong urip diwiwiti nalika 9/11. Kita mangertèni kasunyatan iki saka akehé paseksi Kitab Suci, kang ndhukung prakara iki saka arah-arah sing temen béda. Wiwit Juli 2023, kita wis mangertèni rincian-rincian kang luwih akèh bab pangadilan tumrap wong urip, kang diwiwiti nalika 9/11, tinimbang rincian-rincian kang ditemokaké sakcepete sawisé 9/11. Yagéné pangadilan tumrap wong urip diwiwiti nalika 9/11? Apa sing sinebut pangadilan tumrap wong urip miturut Kitab Suci?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Ing pasal kapisan ing kitab Wahyu, sipat utama kang dipratelakake bab Kristus yaiku bilih Panjenengane iku Alfa lan Omega, Wiwitan lan Pungkasan, Kang Kawitan lan Kang Pungkasan. Panjenengane maringi tuladha tumrap sipat iku piyambak saka karakter-Nya nalika Panjenengane dhawuh marang Yohanes supaya nulis prakara-prakara kang wis ana, lan kanthi mangkono Yohanes uga bakal nulis prakara-prakara kang bakal kelakon. Gusti Yesus tansah nggambarake pungkasan lumantar wiwitan. Mangkono kuwi sejatiné sapa Panjenengane.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Kitab Suci netepake yèn Gusti Yesus iku Sang Sabda. Kitab kapisan ing Kitab Suci, yaiku Purwaning Dumadi, tegesé “wiwitan.” Kitab pungkasan ing Kitab Suci yaiku kitab Wahyu, lan kayektèn-kayektèn kang kapisan kapacak ana ing kitab Purwaning Dumadi iku uga dirembug ana ing kitab Wahyu. Purwaning Dumadi iku Alfa lan Wahyu iku Omega, lan loro-loroné bebarengan dadi Sang Sabda, lan Sang Sabda iku Gusti Yesus, kang iku Alfa lan Omega. Tapak asmané Allah, utawa asmané Panjenengané, katulis ana ing saben pethikan wangsiting Kitab Suci. Tapak asmane iku negesake yèn pepadhang kang ana ing pethikan iku kayektèn.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Manawa sawijining penafsiran tumrap sawijing pethikan ramalan ora nggawa tandha pangenal saka Gusti Allah, yaiku asmanipun, yaiku watakipun; mulane, penafsiran iku kliru. Ana paukuman-paukuman liya kang prayoga dipigunakaké nalika nerangaké Sabdaning Allah kang sipatipun nabi, nanging paukuman endi waé kang bisa ditrapaké déning wong, paukuman iku kudu ditetepaké ana ing Sabdaning Allah. Manawa ora ana paukuman gawéan manungsa, mula bakal saya suda penafsiran gawéan manungsa. Dadi, yagéné? Lan punapa? Punapa pangadilan Kitab Suci tumrap wong urip sing diwiwiti ing 9/11?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Nalika Kristus ngenalaké Sarirané piyambak ing kitab Wahyu, Panjenengané mratélakaké Sarirané minangka wiwitan lan wekasan, lan migunakaké nabi Yohanes kanggo nggambaraké apa kang kaakokaké déning sipat tabiyaté iku. Panjenengané mratélakaké yèn pawarta saka kabèh isi kitab iku minangka sawijining wahyu ngenani Sarirané piyambak. Panjenengané dhawuh marang Yohanes supaya nulis apa kang nalika iku ana ing donyané Yohanes, lan kanthi mangkono Yohanes bakal nyathet apa kang bakal kalakon ing wekasaning donya. Yohanes iku salah siji saka rolas pemimpin ing wiwitaning pasamuwan Kristen, lan mulané Yohanes nggambaraké wekasaning pasamuwan Kristen, kang dipralambangaké déning satus patang puluh papat èwu lan wong akèh banget ing Wahyu bab pitu.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Logika Alkitab iku kaya mangkene: Gusti Yesus iku Sang Sabda, kang lumantar Panjenengane sakehing prakara katitahake, Sabda kang wiwit biyen tansah ana bebarengan karo Sang Rama; lan Panjenengane uga iku Alkitab, awit Panjenengane iku Sabdaning Allah. Sipat kawitan saka wataking Sang Kristus kang dipratelakake ing pawarta pungkasan saka Sabdaning Allah yaiku bilih Panjenengane nggambarake pungkasaning sawiji prakara kanthi wiwitaning prakara iku mau dhewe. Manawa kayekten iki ngenani wataking Allah ora katrapake ing panalitene wong marang Alkitab, wong iku ora bisa saestu mangerteni apa paukumaning wong urip iku, lan yagene iku wiwit ing 9/11, lan sing luwih wigati, yagene paukuman iku meh rampung.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Minangka tuladha tumrap prinsip Alfa lan Omega, Israèl kuna dados pralambang Israèl modhèren, yaiku sawijining kayekten kenabian kang ugi saged katitèni minangka Israèl harfiah dados pralambang Israèl rohaniah. Kepriyé waé prakara punika dipratélakaké, Israèl kuna kang harfiah lan Israèl modhèren kang rohaniah sami-sami gadhah sajarah wiwitan lan sajarah pungkasan. Telu saking sekawan sajarah punika sampun kalampahan ing wekdal kapengker, lan kita samenika dumunung wonten ing sajarah kaping sekawan lan pungkasan.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Telung sajarah kapungkur iku makili telung seksi tumrap generasi pungkasan ing sajarah bumi. Telung sajarah kapungkur mau ngenali generasi kang ing kitab Wahyu dipratelakaké minangka satus patang puluh papat éwu. Ana garis-garis sajarah kenabian liyané kang uga ngrembug bab satus patang puluh papat éwu, nanging cacahé satus patang puluh papat éwu iku ngemu pralambang kenabian yèn satus patang puluh papat éwu iku yaiku wong-wong kang sacara kenabian dipratelakaké lumantar ngapingaké rolas taler Israèl kuna kang harfiah, karo rolas murid Israèl rohani modhèren.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Minangka tuladha liyané bab Alpha lan Omega, telung malaékat ing Wahyu pasal patbelas nggambarake sawijining sajarah wiwitan lan pungkasan. Gerakan Millerit nggambarake sajarah wiwitané telung malaékat iku, lan gerakan satus patang puluh papat ewu nggambarake sajarah ing pungkasaning pekabaran malaékat katelu. Gerakan alpha ngumumake pambukaning paukuman panyelidikan ing tanggal 22 Oktober 1844. Gerakan omega ngumumake pambukaning paukuman tumrap wong urip, kanthi netepake wiwitané minangka 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Tuladha katelu bab Alpha lan Omega, kang kanthi gampang bisa diteguhaké déning inspirasi, yaiku yèn ing wiwitan, yaiku obahe alpha saka para Millerit, pasemon bab sepuluh prawan kaleksanan nganti temenan saben rinciyané. Sister White nandhakaké sajarah para Millerit ing buku, The Great Controversy, sajroning konteks menawa pasemon iku lagi kaleksanan ing wektu iku. Panjenengané mulang yèn obahing omega saka wong satus patang puluh papat éwu uga bakal ngleksanani pasemon bab sepuluh prawan nganti temenan saben rinciyané. Telung paseksi cekak saka Kristus kang nandhakaké pungkasan karo wiwitan.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Ing wiwitaning Israèl kuna, Gusti lumebet ing prajanjian karo bangsa Ibrani, kados dene kaewakili déning getih ing cagak-cagak lawang, lan punika mesthi waé minangka panyebutan kapisan bab Panguwuh Tengah Wengi ing Sabdaning Allah. Baptisan punika pralambang sesambetan prajanjian kaliyan Kristus, lan Paulus mulang dhateng kita bilih bangsa Ibrani ingkang medal saking Mesir sami kabaptis “ing méga” lan “ing Segara Abang.” Sasampunipun sami wonten ing sabranging segara, piyambakipun sami kaparingan manna, ingkang antawisipun bab-bab sanès minangka pralambang Sabat dinten kapitu wonten ing konteks bilih punika minangka satunggaling ujian.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“manna” punika nggambaraken ujian kapisan tumrap wong-wong mau, lan nalika piyambakipun gagal ing ujian kaping sedasa lan ingkang pungkasan, nalika padha nampik pawartosipun Yosua lan Kaleb, Gusti lajeng nampik wong-wong mau dados umat prajanjianipun, lan lumebet ing prajanjian kaliyan Yosua lan Kaleb. Nalika pungkasane padha mlebet ing Tanah Prajanjian, tata upacara tetak boten katindakaken tumrap para priya ingkang lair sajroning patang dasa taun punika, awit tata upacara punika sampun dipunendheg ing wekdal pambrontakan ing Kadesh, lan dipunwontenaken malih ing Kadesh sadèrèngipun mlebet. Punika minangka pratandha saking Alfa lan Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Papatang puluh taun nglembara ana ing ara-ara samun iku diwiwiti kanthi pambrontakan marang pesenipun Yosua lan Kaleb, lan dipungkasi kanthi pambrontakanipun Musa nalika ngetokake Watu mau, lan kanthi mangkono nyalebetaken gambaran ingkang klentu bab watak lan pakaryanipun Gusti Allah. Wiwitanipun Israèl kuna nggambaraken pungkasanipun Israèl kuna.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Ing pungkasaning Israèl kuna, Gusti Yésus minangka “Utusaning Prejanjian” ing Maleakhi pasal telu, rawuh kanggo netepaké “prejanjian” karo wong akèh sajroning satunggal minggu, minangka kasampurnaning Daniel pasal sanga. Minangka Utusaning Prejanjian, Kristus lumebet ing prejanjian karo pasamuwan Kristen ana ing sajarah iku piyambak, nalika Panjenengané ngliwati umat prejanjian sing kapungkur. Ing wiwitaning Israèl kuna minangka umat prejanjianipun Allah, Gusti ngliwati umat prejanjian sing sadurungé lan lumebet ing prejanjian karo umat pilihan anyar. Panjenengané nindakaké prakara kang padha temenan ana ing pungkasaning Israèl kuna.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Pralambang sawiji prejanjian iku yaiku palakrama, lan wiwit laire Kristus nganti karusakané Yérusalèm ing taun 70 M, wangsit ngetokaké sawijining pegatan kang lumaku saya maju antarané Allah lan Israèl literal kuna. Mulané, kapan satemené pegatan iku wiwit kawiwitan daya panggawéné: nalika lairé Panjenengané, nalika séda-Nya, nalika Stéfanus dirajam watu, utawa nalika Yérusalèm dirusak?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> “Ing satemah kuwi para wong kang padha nyembah saka saben bangsa padha ngupaya Padaleman Suci kang wus kasucèkaké kanggo pangibadah marang Allah. Padaleman iku padhang gumebyar déning emas lan watu-watu aji, dadi sawijining paningal kang éndah lan agung. Nanging Yéhuwah wis ora ana manèh ing kraton kaéndahan iku. Israel minangka sawijining bangsa wus misahaké awaké saka Allah. Nalika Sang Kristus, ing pungkasaning paladosanipun wonten ing bumi, nyawang sapisan pungkasan marang pérangan jero Padaleman Suci, Panjenenganipun ngandika, ‘Lah, omahmu ditilar dadi suwung kanggo kowé.’ Matius 23:38. Nganti wektu iku Panjenenganipun nyebut Padaleman Suci iku griyaning Rama-Nipun; nanging nalika Putraning Allah medal saka ing témbok-tembok iku, ngarsané Allah katundhung salawas-lawasé saka Padaleman Suci kang kabangun kanggo kamulyan-Nipun.” Para Rasul, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Ing ésuké sawisé Triumphal Entry, Kristus mratélakaké yèn omahé wong Yahudi wus dadi suwung, lan pegatan iku wus dirampungaké. Mulané, pegatan iku wus dirampungaké nalika srengéngé surup ing dina Triumphal Entry.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> “Yerusalem wis dadi putraning pangreksanipun, lan kaya dene rama kang alusing manah nangisi putra kang kesasar, mangkono Gusti Yesus ngliliris nangisi kutha kang kinasih iku. Kapriye Ingsun bisa nyerahake sira? Kapriye Ingsun bisa ndeleng sira kasukakaké marang karusakan? Apa Ingsun kudu ngeculaké sira supaya nggenepi tuwunging durakanira? Siji nyawa iku mangkono reganipun, nganti manawa dipadhakaké karo iku, jagad-jagad dadi tanpa teges; nanging ing kéné ana sakabèhing bangsa kang bakal ilang. Nalika srengéngé kang cepak surup ing kulon wis sirna saka pandeleng ing langit, dinaning sih-rahmat Yerusalem bakal rampung. Nalika arak-arakan iku mandheg ing pucaking Olivet, tumrap Yerusalem durung kasep kanggo mratobat. Malaékat sih-rahmat nalika iku lagi nglumpukaké swiwinipun arep tumurun saka dhampar emas kanggo maringi papan marang kaadilan lan paukuman kang enggal rawuh. Nanging manah ageng Kristus kang kebak katresnan isih nyuwun kanggo Yerusalem, kang wis nyepèlèkaké sih-piwelasing Panjenenganipun, ngasoraké pepènget-pepèngetipun, lan meh waé nyiprataké tangané nganggo rah Panjenenganipun. Manawa Yerusalem gelem mratobat, iku durung kasep. Nalika soroting pungkasan srengéngé angslup isih madhangi Pedaleman Suci, menara, lan pucuk-pucukipun, apa ora ana sawenehing malaékat becik kang bakal nuntun dhèwèké marang katresnaning Sang Juru Slamet, lan nyingkiraké paukumaning cilakané? Kutha kang éndah nanging najis, kang wis mbenturi watu marang para nabi, kang wis nampik Putraning Allah, kang kanthi ora gelem mratobat ngiket awaké dhéwé ana ing blenggu pangawulan,—dina sih-rahmaté wus meh entèk!”

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Nanging maneh Rohing Allah ngandika marang Yerusalem. Sadurunge dina iki rampung, paseksi liyane diwènèhake tumrap Kristus. Swaraning paseksi diangkat munggah, nanggapi panggilan saka jaman kenabian ingkang kapungkur. Manawa Yerusalem gelem miyarsakaké panggilan iku, manawa dheweke gelem nampi Sang Juru Slamet ingkang mlebet ing gapurané, dheweke isih bisa kapitulungan rahayu.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> “Pawartos wus dumugi marang para panguwasa ing Yérusalèm bilih Yésus saweg nyedhaki kutha kalihan satunggaling wong akèh ingkang ageng. Nanging para panguwasa punika boten gadhah panyambutan tumrap Putraning Allah. Kanthi ajrih, para panguwasa medal sowan ngadhepi Panjenenganipun, kanthi pangajeng-ajeng badhé mbuyaraké wong akèh punika. Nalika iring-iringan punika sampun badhé tumurun saking Gunung Zaitun, iring-iringan punika kapegat déning para panguwasa. Para panguwasa takon sebabipun kabungahan ingkang rame lan gegap-gempita punika. Nalika para panguwasa takon, ‘Sintên tiyang punika?’ para sakabat, kapenuhan déning roh ilham, paring wangsulan tumrap pitaken punika. Kanthi tembung-tembung ingkang endah lan pinilih, para sakabat ngaturaken malih pameca-meca bab Kristus:”

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> “Adam bakal ngandhani kowé, Iku wijining wong wadon kang bakal ngremuk sirahing ula.

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Takonana marang Abraham, lan dhèwèké bakal kandha marang kowé, Panjenengané iku ‘Melkisedek, Raja Salem,’ Raja Katentreman. Purwaning Dumadi 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “Yakub bakal ngandhani kowé, Panjenengané iku Shiloh saka taler Yehuda.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> “Yésaya bakal kandha marang kowé, ‘Imanuel,’ ‘Ajaib, Penaséhat, Allah kang Mahakwasa, Rama kang Langgeng, Pangeran Katentreman.’ Yésaya 7:14; 9:6.”

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> “Yeremia bakal ngandhani kowe, Pang Panguning Dawud, ‘Pangeran kaadilan kita.’ Yeremia 23:6.

> “Daniel will tell you, He is the Messiah.

> “Dhèwèké iku Sang Mésias, mangkono sing bakal diandharaké déning Daniel.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> “Hosea bakal ngandhani kowe, Panjenengané iku ‘Pangeran Yehuwah Gustining sarwa tumitah; Yehuwah iku pangéling-élingé Panjenengané.’ Hosea 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> “Yokanan Pambaptis bakal ngandhani kowe, Panjenengane iku ‘Sang Cempéning Allah, kang ngangkat dosa donya.’ Yokanan 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> “Yéhuwah ingkang agung sampun mratelakaken saking dhamparipun, ‘Iki Putra-Ku ingkang kinasih.’ Matius 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Kula, para sakabate Panjenengane, mratelakaken, Menika Gusti Yesus, Sang Mesias, Sang Pangeraning gesang, Sang Juru Wilujenging jagad.

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> “Lan pangéraning pangwasa pepeteng ngakoni Panjenengané, kalawan matur, ‘Kula mangertos sinten Paduka punika, inggih punika Kang Mahasuci kagunganipun Allah.’ Markus 1:24.” The Desire of Ages, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Sajarah Mlebeté Kristus kanthi Kamenangan nggambaraken sajarah Panguwuh Tengah Wengi ing mangsané kaum Millerit. Pethikan saking Sister White nedahaken bilih nalika mlebet punika wiwit kelampahan, bangsa punika tumut wonten ing sangisoré ilham Roh Suci, lajeng Kristus mandheg lan nangisi Yerusalem. Salajengipun Panjenenganipun nerusaken mlebet punika, lan lajeng dipunadhepi déning para pamimpin Yahudi. Kawula kepéngin ngasingaken sawetawis sipat tartamtu saking cariyos punika supados saged ngenali tandha-tandha ing dalan ingkang dipunbalèni wonten ing sajarah kaum Millerit. Nanging rumiyin kawula badhé ngaturaken satunggaling prakawis ngenani wiwitan lan pungkasanipun. Menapa ingkang nembe kita pethik saking Sister White punika nglambangaken pungkasan satunggaling bab, lan pambukaning bab salajengipun ngandika makaten.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> “Tumpakan kamenangan Kristus mlebet ing Yerusalem punika namung pratandha samar tumrap rawuhipun ing méga-méga langit kanthi pangwasaning kawasa lan kamulyan, ing satengahing kamenangan para malaékat lan kabungahanipun para tiyang suci. Ing wekdal punika tembungipun Kristus dhateng para imam lan wong-wong Farisi badhé kalampahan: ‘Kowé ora bakal weruh Aku menèh wiwit sapunika, nganti kowé padha ngandika: Rahayu Panjenengané kang rawuh ing asmané Pangéran.’ Matius 23:39. Ing sesanti kenabian, Zakharia kaparingi pitedah bab dinten kamenangan pungkasan punika; lan piyambakipun ugi nyumurupi paukuman tumrap wong-wong ingkang nalika rawuhipun kapisan sampun nampik Kristus: ‘Padha bakal mandeng marang Aku kang wus padha ditusuki, lan padha bakal nangisi Panjenengané kaya wong nangisi anak lanang ontang-antingé, lan bakal nandhang prihatin banget marga saka Panjenengané, kaya wong nandhang prihatin banget marga saka anak pambarepné.’ Zakharia 12:10. Pemandhangan punika sampun dipun sumerepi langkung rumiyin déning Kristus nalika Panjenenganipun mirsa kitha punika lan nangisi. Ing karusakan kadonyan ing Yerusalem, Panjenenganipun mirsa karusakan pungkasaning bangsa punika, yaiku wong-wong ingkang kaluputan déning rahipun Putraning Allah.”

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> Para sakabat ndeleng sengiting wong-wong Yahudi marang Sang Kristus, nanging wong-wong mau durung weruh apa sing bakal dadi pungkasané. Wong-wong mau durung mangertèni kahanan sejatiné Israèl, utawa nyandhak piwales sing bakal tumiba marang Yérusalèm. Iki kabukak déning Kristus marang wong-wong mau lumantar sawijining piwulang kanthi pralambang kang wigati.

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> “Panjaluk pungkasan marang Yerusalem wus tanpa asil. Para imam lan para panguwasa wus krungu swara kenabianing jaman biyèn kumandhang lumantar wong akèh, minangka wangsulan tumrap pitakon, ‘Sapa Panjenenganipun punika?’ nanging padha ora nampani iku minangka swaraning Pangilham. Kanthi nepsu lan gumun, padha nyoba menengake rakyat. Ana para perwira Rum ana ing satengahing wong akèh iku, lan marang wong-wong mau para satrunipun nyalahake Gusti Yesus minangka pangarsaning pambrontakan. Padha nggambarake bilih Panjenenganipun badhé ngrebat panguwasa ing Padaleman Suci, lan mrentah minangka ratu ana ing Yerusalem.” The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Pokok sing ora dakpengini nganti kliwatan yaiku menawa Mlebuning Kristus kanthi Kemenangan menyang Yerusalem iku dadi pralambang ora mung Tumangising Wengi Tengah sajroning sajarah Millerit, nanging uga pungkasaning jagad. Iki gegandhengan karo rawuhipun Kristus ing wiwitan milenium ing Wahyu pasal rong puluh lan uga rawuhipun bebarengan karo Yerusalem Anyar ing pungkasan milenium. Iki uga gegandhengan karo patining para durjana nalika rawuhipun kang kaping pindho, lan pangadilan pungkasan tumrap wong-wong mau ing pungkasan milenium. Bukane paragraf pungkasan nyatakake, “Panjaluke pungkasan marang Yerusalem wus tanpa guna. Para imam lan para panguwasa wus krungu swaraning wangsit jaman biyen kaecho dening wong akèh, minangka wangsulan marang pitakon, ‘Sapa Panjenengane iki?’ nanging padha ora nampani iku minangka swaraning Ilham.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Panjaluk pungkasan iku muspra, lan panjaluk iku diprayogakaké minangka “swara kenabian saka jaman kapungkur.” Akeh wong ing jamané Kristus nolak panjaluk pungkasané, amarga padha nolak pituturé Yeremia supaya bali marang dalan-dalan lawas. Wong-wong mau uga nampik méthodologi line upon line, amarga para murid wis mangsuli pitakon, “Sapa Panjenengan iki,” kanthi nglumpukaké sawatara seksi bebarengan, line upon line, saka kéné sathithik lan saka kana sathithik.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Nalika Kristus miwiti lumebet menyang Yerusalem, Panjenengane mandheg ing satengahing dalan. Iki diwiwiti kanthi kayektening pamedhar wangsit nalika para murid ngamanake kuldi kanggo ditumpaki Kristus. Panjenengane durung tau nunggang kewan, lan kewan iku uga durung tau ditumpaki. Nalar kasebut nedahake sawijining mukjijat, awit kewan apa kang bakal ngidini ana sing nunggang pisanan, lan sapa kang ngerti carane ngendhaleni nunggang kuldi kang durung tau nglakoni iku sadurunge. Iki padha karo nalika wong Filistin nyelehake pisungsung ana ing kreta, bebarengan karo Pethi Prejanjian, banjur masangake loro sapi betina kang kalorone lagi nyusoni pedhet, lan kang durung tau narik kreta sadurunge, lan sanalika padha ninggalake pedhet-pedhete lan miwiti lelampahan kanggo mbalekake Pethi Prejanjian marang wong Ibrani. Pethi Prejanjian iku lagi ana ing dalan menyang Yerusalem, lan nalika pungkasane Dawud nggawa mlebu menyang Yerusalem, panjenengane nggambarake lumebeting Kristus kanthi kamulyan.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Bareng Kristus wus nunggang kuldi, wong akeh banjur padha nggelar sandhangané ana ing dalan, ngethoki pang-pang kurma, lan swarané pating jlerit, “Hosana marang Putrané Dawud: Rahayu Panjenengané kang rawuh atas asmaning Gusti! Hosana ing papan kang Mahaluhur.” (Matius 21:9) Para pemimpin nentang lan nuntut supaya Gusti Yésus ndhawuhi wong akèh kuwi meneng. Wong-wong mau banjur maju manèh, lan Gusti Yésus mandheg kanggo nangisi umat manungsa kang kasepèkaké, kang dipralambangaké déning Yerusalem. Sawisé kuwi, iring-iringan mau nerusaké lumakuné, lan para pemimpin sapisan manèh melu campur, nuntut supaya diwènèhi weruh sapa sejatiné Gusti Yésus iku. Banjur para murid mangsuli kanthi paseksèn para nabi kang runtut larik demi larik.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Sajarah kang sapunika kita rembag punika dipunrumiyini déning wungunipun Lazarus, ingkang nandhani kuciwaningkang kapisan wonten ing garis kenabian ingkang kagambaraken wonten ing pasemon bab sepuluh prawan, lan déning Uzzah ingkang ndemèk Pethi Prejanjian, wonten ing garis mlebeté Dawud kanthi kaagungan dhateng Yérusalèm. Kuciwaningkang kapisan punika kagandhèng kaliyan mangsa tundha, lan Kristus sampun nundha nalika Panjenenganipun rumiyin miyarsakaken bilih Lazarus gerah, kadosdene Dawud ugi nundha kanthi nilaraken Pethi Prejanjian wonten ing papan pundi Uzzah pejah ngantos lajeng dipunpundhut malih. Lazarus pejah, lan sasampunipun punika dipunwungokaken malih. Lazarus punika ingkang sasampunipun nuntun kuldi ingkang dipuntunggangi Gusti Yesus mlebet dhateng Yérusalèm.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

Ing sajarah Millerit, malaékat kapindho rawuh tanggal 19 April 1844, nalika kuciwa kapisan, kang nandhani wiwitaning mangsa tundha. Sawisé iku Samuel Snow wiwit ngembangaké kanthi saya maju pesen Babakan Wengi. Pangrembakan sing saya maju saka pesen iku dipralambangaké déning mlebeté Kristus menyang Yerusalem. Majuning karya Snow uga dipralambangaké ing lelana Pethi Prejanjian, saka wong Filistin, menyang kreta, menyang Uza, lan pungkasane mlebu ing Yerusalem.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Panyelèntrèhan punika dipunwiwiti kanthi sawijining proklamasi saking rakyat nalika para pamimpin dhawuh dhateng Kristus supados ngeningaken wong kathah, lajeng katut déning Kristus nangis, sasampunipun punika proklamasi saking para murid nalika para pamimpin ingkang wangkal takon sinten Kristus punika. Panyingkapan ilham wonten ing rakyat ingkang ngasilaken tanggapan kapisan saking para pamimpin ingkang wangkal punika dipunwastani malih déning para murid nalika piyambakipun ngaturaken “line upon line” sapérangan ageng paseksi-paseksi profetik saking jaman rumiyin. Nalika srengéngé surup ing dinten punika, Israèl kuna sampun pegatan kaliyan Allah.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

Ing sajarah mau kita dipunmangertosi bilih para murid boten “mangertos paukuman pambalesan ingkang badhé tumiba dhateng Yerusalem.” “Paukuman pambalesan” ingkang badhé “tumiba dhateng Yerusalem” punika dipunpratélakakén dhateng para murid lumantar “sawijining piwulang lumantar pralambang ingkang wigati.” Piwulang lumantar pralambang ingkang wigati punika inggih kutuk dhateng wit anjir. Karusakan Yerusalem, ingkang para murid taksih dereng mangertos, dipunpratélakakén lumantar kutuk dhateng wit anjir, lan ugi lumantar pasemon ingkang sadèrèngipun sampun dipunwulangakén déning Kristus ngenani wit anjir.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> “Pepènget iku kanggo salawas-lawase. Tindakane Kristus nalika ngipat-ipati wit kang wis katitahaké déning pangwasané dhéwé iku dadi pepènget tumrap sakehé pasamuwan lan tumrap sakehé umat Kristen. Ora ana wong siji waé kang bisa ngugemi angger-anggeré Allah tanpa ngladèni liyan. Nanging ana akèh wong kang ora nglakoni uripé Kristus kang kebak sih-pamardi lan tanpa pamrih. Sapérangan wong kang nganggep awaké minangka wong Kristen kang unggul ora mangertèni apa kang dadi hakekaté paladosan kanggo Allah. Wong-wong mau ngrancang lan sinau mung supaya nyenengaké awaké dhéwé. Tindak-tanduke mung kagayut marang awaké dhéwé. Wektu mung dianggep aji tumrap wong-wong mau saupama bisa dipigunakaké kanggo nglumpukaké kauntungan tumrap awaké dhéwé. Ing sakehé prakara urip, iku kang dadi ancasé. Dudu kanggo liyan, nanging kanggo awaké dhéwé wong-wong mau ngladèni. Allah nitahaké wong-wong mau supaya urip ana ing jagad kang ing kono paladosan tanpa pamrih kudu ditindakaké. Panjenengané netepaké supaya wong-wong mau nulungi sapepadhané manungsa kanthi saben cara kang bisa katindakaké. Nanging dhiri iku dadi gedhé banget nganti wong-wong mau ora bisa ndeleng apa-apa liyané. Wong-wong mau ora sesambungan karo kamanungsan. Wong-wong kang mangkono urip kanggo awaké dhéwé iku kaya wit anjir, kang gawé sakehé pratandha lahiriah nanging ora metokaké woh. Wong-wong mau netepi wangun-wangun pangibadah, nanging tanpa pamratobat utawa iman. Ing pangaken, wong-wong mau ngurmati angger-anggeré Allah, nanging katutane ora ana. Wong-wong mau kandha, nanging ora nindakaké. Ing paukuman kang diucapaké marang wit anjir iku, Kristus nduduhaké sepira sengité pretènsi kang muspra iki ana ing paningal-Né. Panjenengané mratélakaké yèn wong dosa kang kabuka luputé luwih cilik tinimbang wong kang ngakoni ngladèni Allah, nanging ora metokaké woh kanggo kamulyan-Né.”

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Pasemon bab wit anjir, kang diucapaké sadurungé rawuhipun Kristus menyang Yerusalem, gadhah gegayutan langsung kaliyan piwulang ingkang Panjenenganipun wulangaké nalika ngipat-ipati wit ingkang tanpa woh punika.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Sasampunipun adu pungkasan kaliyan para pemimpin punika, Gusti Yesus nyingkir supados ndedonga sadangunipun dalu kabèh; lajeng nalika énjing, nalika Panjenenganipun ngliwati wit anjir, Panjenenganipun ngipat-ipati wit punika.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> “Déné dudu mangsané woh anjir sing wis mateng, kajaba ana ing sawetara dhaérah tartamtu; lan ing papan-papan dhuwur ing sakiwa-tengené Yérusalèm saestu bisa kapratélakaké mangkéné, ‘Mangsa woh anjir durung tekan.’ Nanging ing kebon panggonan rawuhipun Gusti Yésus, ana satunggaling wit kang katémbong luwih ndhisiki kabèh wit liyané. Wit iku wus katutupan godhong. Pancen wis dadi pakulinaning wit anjir yèn sadurungé godhongé megar, woh sing lagi thukul wis wiwit katon. Mulané wit kang kebak godhong iki mènèhi pratandha anané woh kang wis tuwuh kanthi becik. Nanging sing katon mau nyasaraké. Bareng mriksani pang-pangé wiwit saka pang ngisor dhéwé nganti tekan pucuk ranting sing paling dhuwur, Gusti Yésus nemokaké ‘ora ana apa-apa kejaba godhong waé.’ Wit iku mung rerimbuning godhong kang kebak pamrih pamer, ora luwih.”

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> Kristus ngucapaké marang iku ipat-ipat kang ngorak-abrik. “Aja ana wong mangan woh saka kowé manèh ing salawas-lawasé,” pangandikané. Ésuké, nalika Sang Juru Slamet lan para muridé maneh lumaku menyang kutha, pang-pang kang wis garing lan godhong-godhong kang layu narik kawigatèné. “Guru,” pangandikané Pétrus, “lah, wit anjir kang Paduka ipat-ipat iku wis garing.”

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> “Tumindaké Kristus nalika ngipat-ipati wit anjir iku ndadèkaké para murid kaéraman. Tumrap wong-wong mau, prakara iku katon béda karo lumrahing laku lan pakaryané Panjenengané. Kerep padha krungu Panjenengané mratélakaké yèn Panjenengané rawuh dudu kanggo ngukum donya, nanging supaya donya bisa kaslametaké lumantar Panjenengané. Wong-wong mau kèlingan marang pangandikané, ‘Anaké manungsa teka ora kanggo numpes nyawaning manungsa, nanging kanggo nylametaké.’ Lukas 9:56. Pakaryan-pakaryané kang nggumunaké tansah katindakaké kanggo mulihaké, ora tau kanggo ngrusak. Para murid mung wanuh marang Panjenengané minangka Sang Pamulih, Sang Juru Marasaké. Tumindak iki ngadeg piyambak. Apa tujuwané? mangkono pitakoné.”

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Allah “remên ing sih-kawelasan.” “Déné demi Aku kang gesang, pangandikané Pangéran Yehuwah, Aku ora remen marang pejahé wong duraka.” Mikha 7:18; Yeheskiel 33:11. Tumrap Panjenengané, pakaryan karusakan lan pocapan paukuman iku sawijining “pakaryan kang anèh.” Yesaya 28:21. Nanging marga saka sih-kawelasan lan katresnan Panjenengané ngangkat selubung saka mangsa ngarep, lan ndhawuhaké marang manungsa akibat saka lumakuné dosa.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> “Pangipat-ipat marang wit anjir iku minangka pasemon kang diwujudaké lumantar tumindak. Wit kang ora metokaké woh mau, kang ngetokaké godhong-godhongé kang mung kanggo pamer ana ing ngarsané Kristus piyambak, dadi pralambang bangsa Yahudi. Sang Juruwilujeng kersa nduduhaké kanthi cetha marang para muridé sebab lan kapastèné karusakan Israèl. Kanggo maksud iki Panjenengané maringi marang wit iku sipat-sipat moral, lan ndadèkaké iku juru medhar kayektèn ilahi. Wong-wong Yahudi katon cetha béda karo sakèhé bangsa liya, awit padha ngakoni setya marang Gusti Allah. Wong-wong mau wis nampa sih-rahmat kang mirunggan saka Panjenengané, lan padha ngaku nduwèni kabeneran ngluwihi saben bangsa liyané. Nanging wong-wong mau wis rusak déning katresnan marang donya lan srakah marang kauntungan. Wong-wong mau gumunggung marga saka kawruhé, nanging sejatiné padha ora mangerti sarat-saraté Gusti Allah, lan kebak lamis. Kaya wit kang ora metokaké woh iku, wong-wong mau ngrembakakaké pang-pangé kang mung kanggo pamer nganti dhuwur, katon subur lan endah ing paningal, nanging ora metokaké ‘apa-apa kejaba godhong.’ Agama Yahudi, kanthi Padalemané kang megah, mesbèh-mesbèhé kang suci, para imamé kang nganggo mitra, lan upacara-upacara kang ngesanké, satemené pancèn éndah ing tampak njabané, nanging andhap-asor, katresnan, lan kabecikan loma ora ana.” The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Kita miwiti kanthi ngaturaké loro pitakonan kang saiki lagi kita wangsuli. Pitakonan-pitakonan mau yaiku, “Yagéné pangadilan tumrap wong urip diwiwiti ing 9/11? Apa pangadilané wong urip miturut Kitab Suci?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Sawetawis larik pamecaing ramalan ingkang nembe kita pasang punika dados paseksi Kitab Suci bab pangadilaning tiyang gesang. Larik-larik pamecaing ramalan punika ngrembag langkung kathah tinimbang namung “A, B, C” saking pangadilan punika, nanging kita rumiyin ngsuli pitakenan-pitakenan babagan 9/11 lan pangadilaning tiyang gesang.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Aku nyumurupi,’ pangandikané nabi Daniel, ‘nganti dhampar-dhampar kasadhiyakaké, lan ana Satunggal kang Sepuhing Jaman lenggah: agemané putih kados salju, lan rambut ing sirahé kados wol murni; dhamparé geni kang murub, lan rodhané geni kang murub. Ana ilining geni mili metu saka ing ngarsané: èwu ping èwu padha ngladosi Panjenengané, lan sepuluh èwu ping sepuluh èwu padha ngadeg ana ing ngarsané: pangadilan banjur kalenggakaké, lan kitab-kitab banjur kabikak.’ Daniel 7:9, 10, R.V.”

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> “Mangkono marang wahyu pandelenging nabi kapratelakake dina kang agung lan mulya, nalika watak lan uriping manungsa bakal diliwati ana ing ngarsaning Hakiming saindenging bumi, lan marang saben wong bakal kaparingake ganjaran ‘miturut pakaryane.’ Kang Kuna ing Jaman iku Gusti Allah Rama. Pangandikane juru mazmur: ‘Sadurunge gunung-gunung katitahake, utawa sadurunge Paduka mbabar bumi lan jagad, wiwit kalanggengan tumeka kalanggengan, Paduka punika Allah.’ Jabur 90:2. Panjenengane iku, sumbering sakehing kang ana, lan pancuraning sakehing angger-anggering Toret, kang bakal lenggah mimpin pangadilan. Lan para malaekat suci minangka para abdi lan para seksi, cacahe ‘sapuluh ewu ping sapuluh ewu, lan ewonan-ewonan,’ padha rawuh ing ngarsaning pengadilan agung iki.”

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “‘Lan, lah, ana siji kaya Putraning manungsa rawuh nganggo méga-méga ing langit, lan sowan marang Panjenengané Kang Sepuhing Jaman, lan Panjenengané iku diasta marek ana ing ngarsané. Lan kaparingaké marang Panjenengané panguwasa, kamulyan, lan karajan, supaya sakehing bangsa, para umat, lan basa padha ngabdi marang Panjenengané: panguwasa-Nya iku panguwasa langgeng, kang ora bakal sirna.’ Daniel 7:13, 14. Rawuhipun Kristus kang dipratélakaké ing kéné dudu rawuhé Panjenengané kaping pindho menyang bumi. Panjenengané rawuh marang Panjenengané Kang Sepuhing Jaman ing swarga kanggo nampi panguwasa, kamulyan, lan karajan, kang bakal kaparingaké marang Panjenengané ing pungkasaning pakaryan-Nya minangka Pengantara. Rawuh punika, lan dudu rawuhé kaping pindho menyang bumi, kang wis dinubuataké ana ing ramalan supaya kelakon ing pungkasaning 2300 dina ing taun 1844. Kanthi katut déning para malaékat swarga, Imam Agung kita kang agung lumebet ing papan suci kang maha suci, lan ana ing kono ngatingal ing ngarsané Allah kanggo nindakaké tumindak-tumindak pungkasaning paladosan-Nya tumrap manungsa—nglampahi pakaryan pangadilan panyelidikan lan nganakaké panebusan tumrap sakèhé wong kang kabuktèn nduwèni hak marang paédahé.”

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “Ing sajroning upacara pralambang, mung wong-wong kang wus sowan ing ngarsané Allah kanthi pangakon dosa lan pamratobat, lan kang dosa-dosané, lumantar getih kurban pangruwating dosa, dipindhahaké menyang papan suci, kang padha nduwèni panduman ing upacara Dina Pangruwating Dosa. Mangkono uga ing dina gedhé pangruwating dosa pungkasan lan pangadilan panyelidikan, mung prakara-prakarané wong-wong kang ngakoni awaké minangka umat Allah kang dipratimbangaké. Pangadilan marang wong duraka iku sawijining pakaryan kang béda lan kapisah, lan kalakon ing mangsa kang luwih pungkasan. ‘Awit pangadilan iku kudu diwiwiti saka brayaté Allah: lan manawa iku diwiwiti luwih dhisik saka kita, kepriyé pungkasané wong-wong kang ora manut marang Injil?’ 1 Petrus 4:17.”

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> “Kitab-kitab cathetan ing swarga, ing kono jeneng-jeneng lan pakaryan-pakaryane manungsa kacathet, iku kang bakal netepake putusan-putusan pangadilan. Sang nabi Daniel ngandika: ‘Pengadilan kalenggahan, lan kitab-kitab kabikak.’ Sang panulis Wahyu, nalika nggambarake pemandhangan kang padha, nambahake: ‘Kitab liyané dibikak, yaiku kitab kauripan: lan wong-wong mati padha diadili miturut samubarang kang katulis ana ing kitab-kitab iku, manut pakaryane.’ Wahyu 20:12.”

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> “Kitab panguripan ngemot asmane sakehé wong sing tau lumebu ing paladosané Allah. Gusti Yesus dhawuh marang para sakabate: ‘Bungaha, amarga asmamu katulis ana ing swarga.’ Lukas 10:20. Paulus nyebut para mitra gawéné kang setya, ‘kang asmane katulis ana ing kitab panguripan.’ Filipi 4:3. Daniel, nalika nyawang marang ‘wektu kasangsaran, kang durung tau ana sadurungé,’ negesaké manawa umaté Allah bakal kapitulungan, ‘yaiku saben wong kang bakal katemu katulis ana ing kitab.’ Daniel 12:1. Lan panulis Wahyu ngandika manawa mung wong-wong kang asmane ‘katulis ana ing kitab panguripané Sang Cempé’ sing bakal lumebu ing kutha Allah. Daniel 12:1; Wahyu 21:27.”

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> “‘Kitab pangéling-éling’ katulis ana ing ngarsané Allah, kang ing jeroné kacathet pakaryan-pakaryan becik saka ‘wong-wong kang wedi marang Pangéran, lan kang nggatèkaké asmané Panjenengané.’ Maleakhi 3:16. Tembung-tembung pracayané, tumindak-tumindak katresnané, kabèh kacathet ana ing swarga. Nehemia nyebut prakara iki nalika dhèwèké ngandika: ‘Dhuh Allah kawula, mugi karsaa ngengeti kawula, … lan sampun ngantos mbusak pakaryan-pakaryan becik kawula ingkang sampun kawula tindakaken kanggé padalemanipun Allah kawula.’ Nehemia 13:14. Ana ing kitab pangéling-éling kagungané Allah, saben pakaryan kabeneran diabadèkaké. Ana ing kono saben panggodha kang kasil ditampik, saben piala kang kasil dikalahaké, saben tembung welas asih kang alus kang kaucapaké, kacathet kanthi setya. Lan saben tumindak kurban, saben kasangsaran lan kasusahan kang ditanggung marga saka Kristus, kabèh kacathet. Pangandikané juru mazmur: ‘Panjenengan nyathet lampah kawula ngumbara: tampanana luh kawula ing bokor Paduka; apa boten kaserat wonten ing kitab Paduka?’ Jabur 56:8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> “Uga ana cathetan ngenani dosa-dosané manungsa. ‘Amarga Gusti Allah bakal nggawa saben pagawean marang pangadilan, bebarengan karo saben prakara kang kasamar, apa iku becik, apa iku ala.’ ‘Saben tembung tanpa guna kang diucapaké wong, iku bakal padha tanggungjawabaké ing dina pangadilan.’ Pangandikané Sang Juru Wilujeng: ‘Awit saka tembungmu kowé bakal kabeneraké, lan awit saka tembungmu kowé bakal kaukum.’ Pengkhotbah 12:14; Matius 12:36, 37. Maksud-maksud lan pamuji-pamujining ati kang kasamar katon cetha ana ing cathetan kang ora tau kliru; awit Gusti Allah ‘bakal madhangi prakara-prakara pepeteng kang kasimpen, lan bakal nduduhaké pepinginané ati.’ 1 Korinta 4:5. ‘Lah, iku wis katulis ana ing ngarsaku, … pialané panjenengan, lan pialané para leluhur panjenengan bebarengan, mangkono pangandikané Pangéran.’ Yesaya 65:6, 7.”

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> “Saben pakaryané manungsa lumampah ing pamariksan ana ing ngarsané Allah lan kacathet apa setya utawa ora setya. Ing sandhingé saben jeneng ing kitab-kitab swarga katulis kanthi katlitèn kang nggegirisi saben tembung luput, saben tumindak mentingaké awaké dhéwé, saben kuwajiban kang ora katindakake, lan saben dosa kang kasimpen, bebarengan karo saben panyamaran kang licik. Pepéling utawa piwulang pangreksa kang dikirim saka swarga nanging dilirwakaké, wektu-wektu kang kebuwang, kalodhangan kang ora dimigunakaké, pangaribawa kang ditindakake tumrap kabecikan utawa piala, bebarengan karo akibaté kang amba tekan adoh, kabèh iku kacathet déning malaékat panyerat.”

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> “Angger-anggering Allah iku patokan kang bakal dienggo nguji watak lan uripe manungsa ana ing pangadilan. Wong wicaksana ngandika: ‘Wedia ing Allah, lan ngestokna dhawuhe: awit iki kabèh kuwajibané manungsa. Awit Allah bakal nggawa saben panggawé marang pangadilan.’ Kohelet 12:13, 14. Rasul Yakobus ngélingaké para saduluré: ‘Mangkono uga anggonmu padha ngandika, lan mangkono uga anggonmu padha tumindak, kaya wong-wong kang bakal diadili déning angger-angger kamardikan.’ Yakobus 2:12.”

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> “Wong-wong kang ana ing pangadilan kaanggep pantes” bakal nduwèni panduman ana ing wunguné wong-wong mursid. Gusti Yesus ngandika: “Wong-wong kang kaanggep pantes nampani jagad iku lan wunguné saka ing antarane wong mati, … padha karo para malaékat; lan padha dadi para putrané Allah, amarga padha dadi para putrané wunguné.” Lukas 20:35, 36. Lan maneh Panjenengané mratelakaké yèn “wong-wong kang wis nindakaké kabecikan” bakal metu “marang wunguné urip.” Yokanan 5:29. Wong-wong mati kang bener ora bakal diuripaké manèh nganti sawisé pangadilan nalika padha kaanggep pantes tumrap “wunguné urip.” Mulané, wong-wong mau ora bakal ana sacara pribadi ana ing ngarsané majelis pangadilan nalika cathetan-cathetané dipriksa lan prakara-prakarané diputusaké.

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> “Gusti Yesus bakal ngatingal minangka Pambélané wong-wong mau, kanggo nyuwunaké prakarané ana ing ngarsané Allah. ‘Manawa ana wong nglakoni dosa, kita duwé sawijining Pambéla ana ing ngarsané Sang Rama, yaiku Gusti Yesus Kristus, Sang Leres.’ 1 Yohanes 2:1. ‘Amarga Kristus ora lumebet ing papan-papan suci kang digawé déning tangan, kang mung dadi gambar saka kang sajatiné; nanging lumebet ing swarga piyambak, saiki ngatingal ana ing ngarsané Allah kanggo kita.’ ‘Mulané Panjenengané iya kuwasa uga nylametaké nganti satemen-temené wong-wong kang sowan marang Allah lumantar Panjenengané, awit Panjenengané tansah gesang kanggo ngasta pandongaa panyuwunan tumrap wong-wong mau.’ Ibrani 9:24; 7:25.”

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> “Nalika kitab-kitab cathetan kabukak ana ing pangadilan, uripé kabèh wong sing wis pracaya marang Gusti Yésus kaulas ana ing ngarsané Allah. Diwiwiti saka wong-wong sing kawitan urip ana ing bumi, Sang Pangacara kita ngaturaké perkara saben turunan kanthi tumata, lan dipungkasi karo wong-wong sing isih urip. Saben jeneng kasebut, saben perkara ditliti kanthi tletih. Ana jeneng sing katampa, ana jeneng sing katolak. Manawa ana wong sing dosané isih kari ana ing kitab-kitab cathetan, sing durung disesali lan durung diapura, jenengé bakal dibusak saka kitab kauripan, lan cathetan kabecikané bakal diilangi saka kitab pangéling-élinging Allah. Pangéran ngandika marang Musa: ‘Sapa waé sing wis nglakoni dosa marang Aku, wong iku bakal Sunbusak saka kitab-Ku.’ Pangentasan 32:33. Lan nabi Yéhezkièl ngandika: ‘Nalika wong mursid murtad saka kamursidané, lan nglakoni duraka, … kabèh kamursidané sing wis ditindakaké ora bakal kasebut-sebut manèh.’ Yéhezkièl 18:24.” The Great Controversy, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Kita badhé nerusaké panaliten punika lan njawab pitakon-pitakon ingkang kawedhar ing artikel salajengipun saking rerangkéan punika.

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