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# Elijah - Number One

Élia — Nomer Siji

The First and Last

Sing Kawitan lan Sing Pungkasan

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Pernyataan panutuping Prajanjian Lawas ngaturaké sawijining prasetyan bab rawuhipun nabi Élia kanthi sawijining pawartos sadurungé tekané dina gedhé lan nggegirisi kagungané Pangéran.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Lah, Ingsun bakal ngutus nabi Élia marang kowé sadurungé tekané dina gedhé lan nggegirisi saka Pangéran: lan dhèwèké bakal mbalèkaké manahé para bapa marang anak-anaké, lan manahé anak-anak marang para bapakné, supaya Ingsun aja teka lan nggebag bumi kalawan ipat-ipat. Maléakhi 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Alkitab cetha nedahaké yèn “dina gedhé lan nggegirisi kagungané Pangéran” utawa “ipat-ipat” kang dipatèni Allah “marang bumi” iku uga dipratélakaké kanthi simbolis minangka “pitu pageblug pungkasan” utawa “bebenduné Allah” ing kitab Wahyu. Pasal limalas ing kitab Wahyu nglairaké latar profetik kang nuntun marang kawutahaning pitu pageblug pungkasan kang gedhé lan nggegirisi ing pasal nembelas.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> Lan aku weruh tandha liyané ana ing swarga, gedhé lan nggumunaké, yaiku pitu malaékat kang nyekel pitu pageblug kang pungkasan; awit ing sajroning iku bebenduning Allah katumpesaké.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> Lan aku weruh kaya segara kaca campur geni; lan wong-wong kang wus oleh kamenangan nglawan kéwan iku, lan nglawan gambarané, lan nglawan tandhané, lan nglawan cacahe jenengé, padha ngadeg ana ing sadhuwuring segara kaca, padha nyekel clempung- clempungé Gusti Allah. Lan padha ngidungaké kidungé Musa, abdiné Gusti Allah, lan kidungé Sang Cempé, pangucapé mangkéné: Agung lan nggumunakaké pakaryan-paduka, dhuh Pangéran Allah Kang Mahakwasa; adil lan temen dalan-dalan-paduka, dhuh Ratuning para suci. Sapa kang ora bakal wedi marang Paduka, dhuh Pangéran, lan ngluhuraké asma-paduka? awit mung Paduka piyambak kang suci; amarga sakehing bangsa bakal teka lan nyembah ana ing ngarsan-paduka; amarga paukuman-paduka wus kababar cetha.

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> Sakwisé kuwi aku nyawang, lan lah, Pedalemané Tarub Paseksen ing swarga kawuka; lan pitu malaékat padha metu saka Pedalemané iku, nggawa pitu pageblug, nganggo lenan resik lan putih, lan dhadhané padha kecingkrangan sabuk emas. Lan salah siji saka patang titah iku maringi marang pitu malaékat mau pitu bokor emas kang kebak bebenduné Gusti Allah, Panjenengané kang gesang ing salawas-lawasé. Lan Pedalemané kapenuhan kumelun saka kamulyané Gusti Allah lan saka pangwasané; lan ora ana wong kang bisa lumebu ing Pedalemané, nganti pitu pageblugé pitu malaékat mau kalakon. Wahyu 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

Sebabé “ora ana wong siji waé kang bisa mlebu ing Pedaleman Suci, nganti pitu wewelak saka pitu malaékat iku katindakaké rampung” yaiku merga kalodhangan kanggo nggayuh kaslametan katutup nalika Pedaleman Suci kapenuhan kumelun ing pasal kaping limalas. Mangsa probationer kang diparingaké marang manungsa supaya padha mratobat lan nemu kaslametan nalika iku wus entèk. Nalika titik wektu iku kasampurnakaké, “dina gedhé lan nggegirisi saka Pangéran” kang déning Yohanes sinebut “pitu wewelak pungkasan” banjur diwutahaké sadurungé Rawuhé Kristus kang Kapindho. Maleakhi nyebut dina iku “nggegirisi,” lan Yesaya nandhai iku minangka “pakaryan asing”-Né Allah.

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> Amarga Pangéran bakal jumeneng kaya ana ing gunung Perazim, Panjenengané bakal nesu kaya ana ing lebak Gibéon, supaya Panjenengané nindakaké pakaryané, pakaryané kang aneh; lan ngrampungaké tindaké, tindaké kang aneh. Mulané saiki aja padha dadi wong kang moyoki, supaya talining panjenengan aja saya dikencengi; awit aku wus krungu saka Pangéran Allahing sarwa dumadi bab karusakan, yaiku kang wus ditemtokaké tumrap saindenging bumi. Yésaya 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

Sanadyan “pakaryan aneh” Allah nyakup “sakehing bumi,” Pangilham cetha bilih panyurahaning wewelak punika magepokan kaliyan pambrontakaning satunggaling bangsa.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Bangsa-bangsa manca bakal ndherek tuladha Amerika Serikat. Sanadyan dhèwèké mimpin luwih dhisik, nanging krisis sing padha iku bakal nekani umat kita ing saindenging péranganing jagad.” Testimonies, volume 6, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Nalika Amérika, nagari kabébasan agama, bakal manunggal karo Kapapan sajroning meksa nurani lan maksa manungsa ngurmati sabat palsu, umat ing saben negara ing saindenging bumi bakal katuntun kanggo ngetutaké tuladha dheweke.” Testimonies, jilid 6, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Saben bangsa bakal ngebaki cawane mangsa pencobané, nanging “pangadilan-pangadilaning Allah” sing déning Sister White diarani “karusakan bangsa”, “wektu pangadilaning Allah kang ngrusak”, kaya déné dhèwèké uga nyebut sajarah sing diwiwiti nalika hukum Minggu ing Amérika Sarékat, iku dudu pitu pageblug pungkasan.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Bakal tekan sawijining wektu nalika angger-anggering Allah, kanthi pangerten kang mirunggan, bakal digawe ora ana daya ing nagara kita. Para panguwasa bangsa kita bakal, lumantar paugeran-paugeran undhang-undhang, ngetrapake hukum Minggu, lan kanthi mangkono umat Allah bakal digawa menyang bebaya kang gedhe. Nalika bangsa kita, ana ing dewan-dewan legislatife, netepake undhang-undhang kanggo mbelenggu ati-nurani manungsa gegayutan karo hak-hak kaagamané, kanthi meksa pangreksan dina Minggu, lan ngetrapake kakuwatan kang nindhes tumrap wong-wong kang netepi Sabat dina kapitu, angger-anggering Allah bakal, tumrap sakèhé maksud lan tujuwané, digawe ora ana daya ing nagara kita; lan murtad nasional bakal disusul déning karusakan nasional.” Review and Herald, 18 Desember 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Paukuman-paukumaning Allah, kang déning Sister White diidentifikasi minangka “karusakan nasional”, wiwit ing hukum Minggu nasional lan nandhani wiwitaning “pakaryan kang anèh” saka Allah, sanadyan pakaryan Allah kang anèh iku kanthi luwih mligi yaiku pitu pageblug pungkasan. Gambaran kang luwih pepak bab pakaryan Allah kang anèh katon nalika pambébasan saka Mesir ditambahaké ing garis paukuman-paukuman éksekutifing Allah. Pageblug-pageblug Mesir, sanadyan cacahé ana sepuluh, kabagi. Telu kang kapisan dibédakaké saka pitu kang pungkasan. Mangkono, pambébasan saka Mesir nandhakaké sawatara mangsa wektu kang dilambangaké déning telung pageblug kang kapisan, kang diwiwiti kanthi karusakan nasional Amerika Sarékat, lan terus lumaku nganti Mikhaèl jumeneng lan mangsa probation manungsa katutup.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> “Pengadilané Allah bakal tumiba marang wong-wong sing ngupaya nindhes lan numpes umaté Panjenengané. Kasabarané sing dawa marang para duraka ndadèkaké manungsa saya kendel ing panerak, nanging paukumané mesthi tetep temtu lan nggegirisi, amarga wis suwe ditundha. ‘Pangéran bakal jumeneng kaya ing Gunung Perasim, Panjenengané bakal duka kaya ing lebak Gibéon, supaya Panjenengané nindakaké pakaryané, pakaryan kang anèh; lan ngleksanakaké panggawéné, panggawé kang anèh.’ Yesaya 28:21. Kanggo Allah kita kang kebak sih-rahmat, tumindak ngukum iku sawijining panggawé kang anèh. ‘Demi Aku kang urip, mangkono pangandikané Gusti Allah, Aku ora rena marang patiné wong duraka.’ Yehezkiel 33:11. Pangéran iku ‘welas asih lan sih-rahmat, sabar, lan lubèr ing kabecikan lan kayektèn, … ngapura kaluputan lan panerak lan dosa.’ Nanging Panjenengané ora bakal ‘ngéwahi wong kang salah saka paukumané.’ ‘Pangéran alon dukane, lan agung ing pangwasané, lan mesthi ora bakal mbebasaké wong duraka.’ Pangentasan 34:6, 7; Nahum 1:3. Kanthi prakara-prakara kang nggegirisi sajroning kabeneran Panjenengané bakal mbeneraké wewenangé angger-anggeré kang wis diremuk. Saking kakérenging piwales kang ngentèni wong kang nerak, bisa katitik saka sepira gedhéné kasengganané Pangéran kanggo nglakokaké kaadilan. Bangsa kang Panjenengané sabari suwé, lan kang ora bakal dipatèni déning Panjenengané nganti bangsa iku nggenepi takeran pialané ana ing ngarsané Allah, ing wekasané bakal ngombé tuwung bebendu tanpa campuran sih-rahmat.”

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> “Nalika Kristus mungkasi pandonga pangantaraning Panjenengane ana ing pasucèn, bebendu kang tanpa campuran, sing kaancamake marang wong-wong kang nyembah kéwan mau lan reca patungé sarta nampani tandhané (Wahyu 14:9, 10), bakal katibakaké. Pageblug-pageblug kang tumiba marang Mesir nalika Gusti Allah wis arep ngluwari Israèl, sipaté padha karo paukuman-paukuman liyane kang luwih nggegirisi lan luwih amba, kang bakal tumiba marang jagad iki sadurungé pangluwaran pungkasan tumrap umaté Gusti Allah. Panulis wahyu ngandika, nalika njlèntrèhaké paukuman-paukuman kang nggegirisi iku: ‘Tumuli ana borok kang ala lan nglarani tumiba marang wong-wong kang duwe tandhané kéwan mau lan marang wong-wong kang nyembah reca patungé.’ Segara ‘dadi getih kaya getihé wong mati, lan saben nyawa kang urip ana ing segara padha mati.’ Lan ‘kali-kali lan sumber-sumber banyu ... dadi getih.’ Sanadyan sangsara-sangsara iki nggegirisi, kaadilané Gusti Allah tetep kabeneraké kanthi sampurna. Malaékaté Gusti Allah mratélakaké: ‘Paduka adil, dhuh Pangéran, … amarga Paduka wis ngukum mangkono. Awit wong-wong iku wis ngesokaké getihé para suci lan para nabi, lan Paduka wis maringi wong-wong iku getih supaya diombé; awit wong-wong iku pantes nampa iku.’ Wahyu 16:2–6. Kanthi ngukum umaté Gusti Allah marang paukuman pati, wong-wong iku sajatiné wis nanggung kaluputan amarga getihé, kaya-kaya getih iku wis tumpah déning tangané dhéwé. Mangkono uga Kristus nyatakaké bilih wong-wong Yahudi ing jamané Panjenengané padha kaluputan marang kabèh getihé wong-wong suci kang wis tumpah wiwit jamané Habel; awit wong-wong iku nduwèni roh kang padha lan padha ngupaya nindakaké pakaryan kang padha karo para matèni nabi iku.”

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> “Ing pageblug kang ndhèrèk sawisé iku, kakuwasan kaparingaké marang srengéngé ‘supaya ngobong manungsa nganggo geni. Lan manungsa padha kaobong déning panas kang banget.’ Ayat 8, 9. Para nabi kanthi mangkono nggambarake kaanan bumi ing wektu kang nggegirisi iki: ‘Tanah padha sesambat; … amarga panèning pategalan wis sirna…. Kabèh wit-witan ing pategalan padha alum: amarga kabungahan wis alum saka para anaking manungsa.’ ‘Winih bosok ing sangisoré glebagane, lumbung-lumbung padha dadi suwung…. Héwan-hewan padha ngrintih! Kumpulan sapi padha bingung, amarga ora ana pangonan kanggo padha;…. Kali-kali banyu padha asat, lan geni wis ngentèkaké pangonan-pangonaning ara-ara samun.’ ‘Tembang-tembang ing Pedaleman Suci bakal dadi lolonging tangis ing dina iku, pangandikané Pangéran Allah: bakal ana akèh mayit ing saben panggonan; wong-wong bakal mbuwang mau metu kanthi meneng.’ Yoèl 1:10–12, 17–20; Amos 8:3.

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> “Paukuman-paukuman iki dudu ndonya kabèh, manawa mangkono para pedununging bumi mesthi bakal kabèh sirna tuntas. Nanging, paukuman-paukuman iki bakal dadi bilai kang paling nggegirisi sing tau kawruhan déning manungsa fana. Sakabèhé paukuman tumrap manungsa, sadurungé purnaning mangsa sih-kadarman, tansah kapracaya karo sih-rahmat. Getih Kristus kang nyuwunaké kawelasan wis nglindhungi wong dosa supaya ora nampani ukuran kebak saka kaluputané; nanging ing pangadilan pungkasan, bebendu katumpahaké tanpa campuran sih-rahmat.”

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> “Ing dina iku, wong akèh bakal ngarep-arep pangayomaning sih-rahmate Allah, kang wis suwe banget diremehake déning wong-wong mau. ‘Lah, bakal ana dina-dina, mangkono pangandikane Pangéran Allah, nalika Ingsun bakal ngutus pailan ana ing tanah iki, dudu pailan roti, utawa ngelak marga ora ana banyu, nanging pailan krungu pangandikané Pangéran: lan wong-wong bakal mlaku nglambrang saka segara tekan segara, lan saka lor nganti wetan, padha mlayu mrana-mréné nggolèki pangandikané Pangéran, nanging ora bakal nemu iku.’ Amos 8:11, 12.” The Great Controversy, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

Ing pethikan sadurungé dipratelakaké, “Bangsa kang dening Panjenengané ditulungi sabar suwé, lan kang ora bakal dipatrapi nganti wis ngebaki takaran durakané miturut pangétunganing Allah, ing wekasané bakal ngunjuk tuwung bebendu kang tanpa campuran sih-rahmat.” Panjenengané uga nyerat ing paragraf kang padha, “Paukuman-paukuman tumrap Mesir nalika Allah wis arep ngluwari Israel padha sipaté karo paukuman-paukuman kang luwih nggegirisi lan luwih amba kang bakal tumiba marang jagad iki pas sadurungé pangluwaran pungkasan tumrap umating Allah.” Bangsa (Amerika Serikat) kang ngebaki “takaran duraka” bakal nandhang pageblug-pageblug kang padha karo sapuluh pageblug ing Mesir.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

Wabah-wabah ing Mesir kabagi dadi rong mangsa. Telung wabah kang wiwitan tumiba marang saben wong, nanging pitu wabah kang pungkasan mung tumiba marang wong-wong Mesir.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> Lan ing dina iku Aku bakal misahake tanah Gosyen, panggonané umat-Ku manggon, supaya ing kono ora ana gegrombolan laler; supaya kowé sumurup yèn Aku iki Pangéran ana ing satengahing bumi. Pangentasan 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Telu pageblug pisanan ing Mesir tumiba ing endi-endi, nanging Gosyen, panggonane wong Ibrani manggon, ora nampa pitu pageblug pungkasaning Mesir. Amerika Sarékat iku bangsa kang ngepaki tuwunging durakané nalika hukum Minggu ditetepaké. Ing wektu iku murtad nasional katutaké déning karusakan nasional, nanging paukuman-paukuman kang nuwuhaké karusakan nasional iku isih kacampuran karo sih-rahmat nganti Mikhaèl jumeneng lan mangsa kasempatané sih-rahmat katutup tumrap sakabèhing manungsa. Nalika hukum Minggu ditetepaké ing Amerika Sarékat, mayoritas saka wong-wong kang saiki ngakoni dadi pamaos Sabat bakal sujud marang panguwasa-panguwasa kang ana lan nampani tandhané kéwan galak. Ing wektu iku prakara hukum Minggu dadi ujian rohani tumrap wong-wong kang sadurungé ana ing njaban Adventisme. Wiwit saka hukum Minggu ing Amerika Sarékat nganti Mikhaèl jumeneng iku mangsa panèn agung para buruh jam kaping sewelas, nanging lawang iku wis katutup tumrap wong-wong kang dianggep tanggung jawab marang pepadhang Sabat dina kapitu sadurungé hukum Minggu.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Saya tambah cetha, saya lumakuning dina, yèn paukuman-paukumané Allah ana ing jagad iki. Lumantar geni lan banjir lan lindhu Panjenengané maringi pepènget marang para pedununging bumi iki bab rawuhipun ingkang wis caket. Wektuné saya nyedhaki nalika krisis ageng ing sajarahing jagad bakal wis dumugi, nalika saben gerakan ing pamréntahané Allah bakal diawasi kanthi kapentingan kang banget lan rasa waswas kang ora bisa kaandharaké. Kanthi cepet lan silih-susul, paukuman-paukumané Allah bakal saling ndhèrèk—geni lan banjir lan lindhu, kanthi perang lan tumpahing getih.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Dhuh, muga-muga umat iku mangerténi wektu enggoné padha dilawati! Akeh wong sing durung krungu bebener panggawé panyoba kanggo jaman iki. Akeh wong kang Rohé Allah lagi gumelut karo wong-wong mau. Wektuné paukuman karusakan saka Allah iku ya wektu sih-rahmat tumrap wong-wong sing durung oleh kalodhangan kanggo sinau apa kang dadi bebener. Kanthi alus Gusti bakal mandeng marang wong-wong mau. Manahé sih-rahmat Panjenengané kagugah; asta-Nya isih kaulur kanggo nylametaké, nalika lawang wis katutup tumrap wong-wong sing ora gelem mlebu.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “Sihe rahmating Allah katuduhaké ana ing kasabarané kang dawa. Panjenengané nahan paukuman-paukumané, ngentosi supaya pawarta pepènget kapratelakaké marang kabèh wong. O, manawa umat kita ngrasa kaya sing kuduné bab tanggung jawab kang kaestokaké ana ing dhèwèké kanggo maringaké pawarta sih-rahmat kang pungkasan marang jagad, mesthi pakaryan kang nggumunaké bakal kalakon!” Testimonies, jilid 9, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Ing pethikan sadurungé, piyambakipun nedahaken bilih “wektu paukumaning Allah ingkang ngrusak punika dados wekdal sih-rahmat tumrap tiyang-tiyang ingkang dereng nate gadhah kalodhangan sinau punapa ingkang dados kayektèn.” Ing pethikan salajengipun, piyambakipun nyebat mangsa wekdal punika minangka “wektu kasusahan.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Aku mirsani bilih dina Sabat kang suci iku dadi, lan bakal tetep dadi, témbok pamisah antarané Israèlé Allah kang sejati lan wong-wong kang ora pracaya; lan bilih Sabat iku pitakon gedhé, kanggo nyawijèkaké ati para suci kinasihé Allah kang ngentèni. Lan manawa ana wong kang pracaya, lan netepi Sabat, sarta nampani berkah kang ndhèrèk ana ing kono, banjur ninggalaké iku, lan nerak dhawuh kang suci, wong mau bakal nutup gapuraning Kutha Suci marang awaké dhéwé, satemené kaya anggoné ana Allah kang nata ing swarga ing dhuwur. Aku mirsani bilih Allah nduwèni para anak, kang durung weruh lan netepi Sabat. Wong-wong mau durung nampik pepadhang bab iku. Lan nalika wiwitaning mangsa kasangsaran, kita kapenuhan déning Roh Suci nalika kita maju lan martakaké Sabat kanthi luwih pepak. Iki ndadèkaké greja lan para Adventis nominal murka, amarga wong-wong mau ora bisa mbantah kayektèn Sabat. Lan ing wektu iku, para pilihané Allah kabèh padha weruh kanthi cetha bilih kita nduwèni kayektèn, banjur padha metu lan nandhang panganiaya bebarengan karo kita.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

Sanadyan wis diowahi sethithik, pethikan sing padha sing lagi wae kasebut mau katemu ing buku Early Writings. Ing buku kasebut, dheweke nyakup komentar tumrap pratelane bab “the time of trouble.” A Word to the Little Flock iku publikasi kapisan saka para pengikut Miller sing setya nanging kuciwa sawisé Great Disappointment tanggal 22 Oktober 1844, lan pirang-pirang dasawarsa sawisé kuwi, nalika para editor nggunakaké sapérangan isi saka pamflet mau kanggo dilebokaké ing buku Early Writings, dheweke njlentrehaké yèn “the time of trouble” sing dimaksud iku dudu pitu pageblug pungkasan, awit nalika pitu pageblug pungkasan mau diwutahaké, ora ana sih-rahmat kang kasampur karo paukuman-paukuman mau.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Ing kaca 33 kaparingaké katrangan mangkéné: ‘Aku nyumurupi yèn Sabat suci iku saiki ana, lan bakal tetep dadi tembok pamisah antarané Israèlé Gusti Allah kang sejati lan wong-wong kang ora pracaya; lan yèn Sabat iku pitakon gedhé kang bakal nyawijèkaké ati para suci kinasihaning Allah kang ngentèni. Aku nyumurupi yèn Allah kagungan para anak kang durung weruh lan durung netepi Sabat. Wong-wong mau durung nampik pepadhang ngenani iku. Lan ing wiwitaning mangsa kasangsaran, kita kapenuhan Roh Suci nalika kita maju lan martakaké Sabat kanthi luwih pepak.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Paningal iki diparingaké ing taun 1847 nalika sadulur-sadulur Advent sing netepi Sabat isih sathithik banget, lan saka antarané wong-wong iku mung sathithik sing ngira yèn panetepané iku cukup wigati kanggo ndadèkaké garis pamisah antarané umaté Allah lan wong-wong sing ora pracaya. Saiki kasampurnaning paningal mau wiwit katon. ‘Wiwitaning mangsa kasangsaran’ sing kasebut ing kéné ora nuduhaké marang wektu nalika wewelak-wewelak wiwit katibakaké, nanging marang wektu cekak sadurungé katibakaké, nalika Kristus isih ana ing papan suci. Ing wektu iku, nalika pakaryaning kaslametan lagi nyedhaki rampung, kasangsaran bakal teka marang bumi, lan para bangsa bakal nesu, nanging isih dikendhalèkaké supaya ora ngalang-alangi pakaryaning malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa panyegeran saka ngarsané Gusti, bakal rawuh, kanggo maringi daya marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa tetep madeg ing mangsa nalika pitu wewelak pungkasan bakal katibakaké.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

Nalika hukum Minggu dileksanakaké ing Amerika Sarékat, murtad nasional bakal katutulaké dening karusakan nasional. Nalika hukum Minggu iku ditetepaké, Adventisme ing Amerika Sarékat bakal kapérang dadi rong golongan: sing siji bakal nampani tandha kéwan galak, lan sing sijiné meterai Allah. Karusakan nasional Amerika Sarékat digambarake déning telung pageblug kapisan ing Mesir. Ukuman-ukuman iku terus lumaku nganti tutuping mangsa sih-rahmat tumrap manungsa, banjur pitu pageblug pungkasan, kang tanpa campuran sih-rahmat, bakal diwutahaké.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Maksud kula boten utaminipun babagan sajarah kenabian Mesir, nanging langkung dhateng kasunyatan bilih Ellen White netepaken Mesir minangka pralambang bangsa ingkang meksa jagad kabèh nampi tandha kéwan mau, awit kanthi mekaten piyambakipun migunakaken wiwitan kanggé njlentrehaken pungkasan, ingkang dados pratandha kenabianipun Gusti Yesus minangka Sang Alfa lan Omega. Ing cariyos Exodus, nalika Pangeran lumebet ing prajanjian kaliyan Israèl kuna, Panjenenganipun ngenalaken Sariranipun kanthi asma enggal.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> Pangéran banjur ngandika marang Musa, “Saiki kowé bakal weruh apa kang bakal Daklakoni marang Sang Pringon: awit marga saka asta kang kuwasa, dhèwèké bakal nglilakaké wong-wong mau lunga, lan marga saka asta kang kuwasa, dhèwèké bakal nundhung wong-wong mau metu saka nagarané.”

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> Lan Gusti Allah ngandika marang Musa, sarta ngandika marang dheweke, Ingsun iki Pangeran: lan Ingsun wus ngatingal marang Abraham, marang Iskak, lan marang Yakub, kanthi asmane Allah Kang Mahakuwasa, nanging kanthi asmaningSun YEHUWA, Ingsun durung kalawan kawuningan marang wong-wong mau.

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Lan Aku uga wis netepake prejanjian-Ku karo dheweke, yaiku arep maringi marang dheweke tanah Kanaan, tanah panggonan panyantrene, ing kono dheweke dadi wong manca. Lan Aku uga wis mireng pangrintihing bani Israèl, sing ditindhes déning wong Mesir ana ing pangawulan; lan Aku wis éling marang prejanjian-Ku. Mulané kandhaa marang bani Israèl: Aku iki Pangéran, lan Aku bakal ngirid kowé metu saka sangisoring momotan wong Mesir, lan Aku bakal ngluwari kowé saka pangawulane, lan Aku bakal nebus kowé kalawan lengen kang kaulurkaké, lan kalawan paukuman-paukuman kang gedhé. Lan Aku bakal njupuk kowé dadi umat-Ku, lan Aku bakal dadi Allahmu; lan kowé bakal weruh yèn Aku iki Pangéran Allahmu, kang ngirid kowé metu saka sangisoring momotan wong Mesir. Lan Aku bakal nglebokaké kowé menyang ing tanah kang wus Daksumpah arep Dakparingaké marang Abraham, marang Iskak, lan marang Yakub; lan Aku bakal maringaké iku marang kowé dadi warisan: Aku iki Pangéran.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Musa banjur ngandika mangkono marang para putraning Israèl; nanging wong-wong mau ora ngrungokake Musa, amarga kasangsaraning ati lan amarga pambudakan kang kejem. Pangentasan 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Sang Pangéran ing kéné lagi netepaké Musa minangka wakil saka prejanjiané, kaya déné Yakub, Iskak, lan Abraham. Nganti tekan sajarahé Musa, asmane YEHOVAH durung dikenal déning Abraham lan turuné, lan ing sajarah pambaruane prejanjian Abraham, nalika wong Ibrani arep dibébasaké saka pangawulan Mesir, Sang Pangéran maringi pambabar anyar bab sipaté, awit sawijining jeneng kanthi nubuatan makili watak. Nalika Abram mlebu ing prejanjian karo Sang Pangéran, Sang Pangéran ngowahi jenengé dadi Abraham. Ing wiwitaning pamedhar wangsit bab pangawulan Mesir, wakil manungsa saka prejanjian iku jenengé diowahi, lan ing pungkasaning pamedhar wangsit iku Gusti Allah maringi jeneng anyar tumrap sarirané piyambak.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Abram mlebet ing prajanjian ing pasal limalas, lan ana ing kono kaandharake wangsit bab pangawulan ing Mesir sajrone patang atus taun. Ing pasal pitulas Abram diparingi tata cara tetak, lan jenenge dhewe sarta jenenge Sarah diowahi.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Patang atus taun sawisé iku, Musa diangkat kanggo nggenepi wangsit patang atus tauné Abraham. Abraham, Ishak, Yakub, lan Musa kabèh nggambarake wong satus patang puluh papat ewu sing mlebu ing prejanjian karo Pangéran ing dina-dina pungkasan.

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

> “Ing dina-dina pungkasan sajarah bumi iki, prejanjiané Allah karo umaté sing netepi pepakon-pepakoné bakal dianyari manèh.” Review and Herald, 26 Februari 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Pamisasahan antarane para pangreksa Sabat kang nampani tandha kéwan saka para pangreksa Sabat kang nampi segel Allah kalakon nalika angger-angger Minggu ditetepaké. Pamisasahan iku digambaraké ing pasemon bab sepuluh prawan.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman umat Advent.” The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Aku kerep diarahaké marang pasemon bab sepuluh prawan, lima ing antarané wicaksana, lan lima bodho. Pasemon iki wis kaleksanan lan bakal kaleksanan nganti tuntas miturut saben rinci tembunge, amarga pasemon iki nduwèni sawijining penerapan kang mligi tumrap mangsa iki, lan, kaya pesen malaékat katelu, wis kaleksanan lan bakal terus dadi bebener sing saiki nganti pungkasaning jaman.” Review and Herald, August 19, 1890.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

Pasemon punika katetepaken ing tanggal 22 Oktober 1844 nalika para prawan wicaksana lan para prawan bodho ing sajarah Millerite kapisahaken. Wiwitanipun Adventisme makili pungkasanipun Adventisme, lan pamisahan ing wekasan punika minangka katetepaning pasemon bab sapuluh prawan, lan pamisahan ing wekasan punika kasababaken déning angger-angger Minggu.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Maneh, pasemon-pasemon iki mulang manawa ora ana mangsa kasempatan manèh sawisé pangadilan. Nalika pakaryan Injil wis kapungkasi, sanalika iku uga banjur kelakon pamisahan antarané wong becik lan wong ala, lan kahanan pungkasan saben golongan katetepaké kanggo salawas-lawasé.” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Pasemon bab prawan sepuluh iku nandhesake manawa para prawan wicaksana ing Adventisme iku sing nampa segelé Allah, lan para prawan bodho ing Adventisme iku sing nampa tandha kéwan galak nalika angger-angger dina Minggu ditetepake ing Amérika Sarékat. Para prawan bodho iku uga dilambangaké minangka wong-wong Laodikia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Kaanan pasamuwan sing dipralambangaké déning para prawan gemblung, uga kasebut minangka kaanan Laodikia.” Review and Herald, August 19, 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

Ing dina-dina wekasan, nalika Allah nganyarake prajanjiané karo umaté kang netepi dhawuh-dhawuhé, Allah bakal nglairake asma anyar tumrap Sarirané, kaya dene Panjenengané nindakake nalika Panjenengané nganyarake prajanjian ing jamané Musa. Kahanan para prawan bodho iku yaiku padha ora nduwèni lenga, lan kahanan wong-wong Laodikia iku yaiku padha wuta banget nganti ora weruh yèn padha ora nduwèni lenga. Cetha manawa manawa para prawan bodho iku wong-wong Laodikia, mula para prawan wicaksana iku wong-wong Filadelfia.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

> Lan tulisen marang malaékat pasamuwan ing Filadelfia mangkéné; Mangkéné pangandikané Panjenengané kang suci, Panjenengané kang satya, Panjenengané kang nyekel kunci Dawud, kang mbukak, lan ora ana wong kang bisa nutup; lan nutup, lan ora ana wong kang bisa mbukak; Ingsun pirsa pakaryanmu: lah, Ingsun wus masang ana ing ngarepmu lawang kang kabuka, lan ora ana wong kang bisa nutupé: awit kowé nduwèni kakuwatan sethithik, lan wus netepi pangandikaningSun, lan ora nyélaki asma-Ku.

> 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.

> Lah, wong-wong saka pasamuwaning Iblis, yaiku wong-wong kang ngakoni awake dhewe wong Yahudi, nanging satemene dudu, malah padha goroh,—lah, Aku bakal ndadèkaké wong-wong mau teka lan sujud ana ing ngarepe sikilmu, sarta padha mangerteni yèn Aku wis ngasihi kowe. Amarga kowe wis netepi pangandikan bab kasabaran-Ku, Aku uga bakal ngreksa kowe saka mangsaning panggoda, kang bakal tumiba marang sakabèhé jagad, kanggo nyoba wong-wong kang manggon ana ing bumi.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

> Lah, Aku rauh rawuh: cekelen kanthi temen apa kang ana ing kowe, supaya aja nganti ana wong kang njupuk makuthamu. Sapa kang menang bakal Dakdadèkaké tugu ana ing Pedalemané Allah-Ku, lan iya ora bakal metu menèh saka kono; lan Aku bakal nulis ing dhèwèké asmane Allah-Ku, lan asmane kuthané Allah-Ku, yaiku Yérusalèm anyar, kang tumurun saka swarga saka Allah-Ku; lan Aku bakal nulis ing dhèwèké asma-Ku kang anyar. Sing sapa nduwèni kuping, iku ngrungokna apa kang diandika déning Sang Roh marang pasamuwan-pasamuwan. Wahyu 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

Wong-wong Filadelfia nggambarake satus patang puluh papat ewu, lan marang wong-wong mau diprasetyakake manawa Gusti Allah bakal nulis asma anyaré ana ing dhèwèké. Nalika Gusti lumebu ing prajanjian karo satus patang puluh papat ewu, Panjenengané bakal ngenalaké asma anyar tumrap sarirané. Marang Abraham, Gusti wis ngandika manawa Panjenengané iku Allah Kang Mahakuwasa.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Lan nalika Abram wus umur sangang puluh sanga taun, Pangeran ngatingal marang Abram lan ngandika marang dheweke, “Ingsun iki Allah Kang Mahakuwasa; lumakua ana ing ngarsa-Ku, lan dadia sampurna. Lan Ingsun bakal netepake prejanjian-Ku ing antaraning Ingsun lan kowe, lan Ingsun bakal ndadekake kowe saya akeh banget.” Banjur Abram sujud nganti rai tumungkul ing lemah; lan Allah ngandika marang dheweke, pangandikane, “Dene Ingsun, lah, prejanjian-Ku ana karo kowe, lan kowe bakal dadi rama kanggo akeh bangsa. Jenengmu ora bakal kasebut Abram maneh, nanging jenengmu bakal dadi Abraham; awit Ingsun wus ndadekake kowe rama kanggo akeh bangsa.” Purwaning Dumadi 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Nalika Gusti kawitan mlebet ing prajanjian karo umat pilihan ing jaman Abraham, Panjenengane nglairake Sarira minangka Gusti Allah Kang Mahakwasa. Nalika Panjenengane nglajengake sesambetan prajanjian iku ing jaman Musa, kanggo kapisan kaline Panjenengane nglairake Sarira minangka JEHOVAH. Nalika Yesus rawuh kanggo netepake prajanjian karo wong akeh sajrone satunggal minggu, Panjenengane ngenalake asma anyar tumrap Gusti Allah kang mung sapisan kaandharake ing Prajanjian Lawas, lan iku déning wong Babilonia.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Banjur Raja Nebukadnésar kataman gumun banget, banjur enggal ngadeg, lan ngandika marang para penaséhaté, “Apa dudu kita wis mbuwang wong telu kanthi kaiket menyang ing tengahing geni?” Wong-wong mau mangsuli lan matur marang Sang Prabu, “Pancen leres, dhuh Sang Prabu.” Panjenengané banjur ngandika, “Lah, aku weruh wong papat padha ora kaiket, mlaku-mlaku ana ing tengahing geni, lan padha ora kena cilaka; lan wujudé kang kaping papat iku kaya Putraning Allah.” Daniel 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Gampil sanget netepaken bilih pasal katelu saking Daniel punika ngenali angger-angger Minggu ing Amerika Serikat. Ing Daniel pasal katelu, Sadrakh, Mesakh, lan Abednego nggambaraken satunggal atus sekawan dasa sekawan ewu. Satunggal atus sekawan dasa sekawan ewu punika inggih para tiyang ingkang nganyaraken prejanjian kangge wekdal ingkang pungkasan. Ing Daniel pasal katelu kita nyumurupi satunggaling ilustrasi profetik bab angger-angger Minggu lan sajarah udan pungkasan. Kristus sampun wonten lan badhe wonten ing sajroning geni panganiaya sesarengan kaliyan tigang abdiningkang prayoga, ingkang makili boten namung satunggal atus sekawan dasa sekawan ewu, nanging ugi pekabaranipun tigang malaékat. Ing sajroning geni punika, ingkang dados pralambang krisis angger-angger Minggu, Panjenenganipun dipunidentifikasi kanthi salah satunggaling asmanipun, lan punika satunggaling nama ingkang boten badhe dipunwawasaken wonten ing sajarah ngantos Kristus rawuh dados Putraning Allah. Ing ilustrasi pasal katelu kita nyumurupi para tiyang ingkang nganyaraken prejanjian ing pungkasaning jagad sesrawungan kaliyan Kristus sajroning krisis pungkasan, lan Panjenenganipun gadhah satunggaling asma ingkang boten wonten tiyang ingkang mangertos.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Sadurunge aku nyimpang kakehan saka panimbangan kita bab pambébasan saka Mesir minangka pralambang hukum Minggu ing Amérika Sarékat, kita kudu ngélingaké dhiri kita yèn sadurungé pageblug kang kapisan saka sapuluh pageblug wiwit ana ing Mesir, pancèn wis ana panggugah prakara Sabat kang nyata.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Lan Pringon ngandika, “Lah, bangsa ing tanah iki saiki wus akeh, lan kowé ndadèkaké wong-wong mau leren saka bebenduné.” Ing dina iku uga Pringon dhawuh marang para mandhoré rakyat lan para pengawasingé, pangandikané, “Aja manèh kowé mènèhi rakyat jerami kanggo gawé bata kaya biyèn; supaya padha lunga lan nglumpukaké jerami kanggo awaké dhéwé. Nanging cacahe bata sing biyèn padha gawé kuwi kudu koktumpesaké marang wong-wong mau; aja kokkurangi sethithik waé. Awit padha kesèd, mulané padha sesambat, ‘Ayo padha lunga lan nyaosaké kurban marang Allah kita.’ Tambahana gawéan marang wong-wong lanang kuwi, supaya padha nyambut gawé ing kono, lan aja nganti padha nggatèkaké tembung-tembung kang tanpa guna.” Mulané para mandhoré rakyat lan para pengawasingé banjur padha metu lan ngandika marang rakyat, mangkéné, “Mangkene pangandikané Pringon, ‘Aku ora bakal mènèhi kowé jerami manèh. Lungaa, golekana jerami ing ngendi waé kowé bisa nemu; nanging gawéanmu ora bakal dikurangi sethithik waé.’” Mulané rakyat padha sumebar ing saindhenging tanah Mesir kanggo nglumpukaké damèn minangka gantiné jerami. Para mandhor banjur meksa wong-wong mau, pangucapé, “Rampungna gawéanmu, tugasmu saben dina, kaya nalika ana jerami.” Lan para pengawas saka bani Israèl, kang ditetepaké ing ngatasé déning para mandhoré Pringon, padha dipukul lan dipriksa, “Yagéné kowé ora ngrampungaké jatahmu ing gawé bata, wingi lan dina iki, kaya biyèn?” Banjur para pengawas saka bani Israèl padha sowan lan sesambat marang Pringon, pangucapé, “Yagéné panjenengan tumindak mangkéné marang para kawula panjenengan? Ora ana jerami kang diparingaké marang para kawula panjenengan, nanging padha kandha marang kawula, ‘Gawea bata.’ Lah para kawula panjenengan malah dipukul, déné kaluputané ana ing rakyat panjenengan dhéwé.” Nanging Pringon ngandika, “Kowé kesèd, kowé kesèd; mulané kowé padha kandha, ‘Ayo padha lunga lan nyaosaké kurban marang Sang Yehuwah.’ Mulané saiki lungaa lan nyambut gawé; awit kowé ora bakal diparingi jerami, nanging cacahe bata tetep kudu kokserahaké.” Lan para pengawas saka bani Israèl weruh yèn kaanané padha ala, sawisé dipangandikani, “Aja kokkurangi sethithik waé saka cacahe bata kanggo tugasmu saben dina.” Pangentasan 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Sadurungé hukum Minggu iku ditetepaké, bakal ana agitasī sing saya mundhak marang wong-wong sing netepi Sabat dina kapitu, padha kaya sing kelakon ing wektu nuju marang pageblug-pageblug Mesir. Musa iku wong sing dianggep, déning wong Mesir lan uga wong Ibrani, minangka wong sing njalari sakèhé karibedan mau, kaya déné Akhab nuduh Élia.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Nalika Akhab weruh Nabi Élia, Akhab banjur ngandika marang dheweke, “Apa kowé iki wong kang nggawa karibedan tumrap Israèl?” Wangsulané, “Dudu aku sing nggawa karibedan tumrap Israèl; nanging kowé lan brayaté bapakmu, amarga kowé wis ninggal dhawuh-dhawuhing Pangéran lan kowé wis ngetutaké para Baal.” 1 Kings 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Crita Musa nggambarake sajarah undhang-undhang Minggu, lan crita Elia nggambarake sajarah undhang-undhang Minggu. Bebarengan utawa piyambakan, Musa lan Elia iku pralambang. Ing wektu Pangowahan Wujudé Kristus, kalorone bebarengan makili satus patang puluh papat ewu, yaiku wong-wong sing ora mati lan wong-wong sing mati ana ing Gusti. Musa wis kawungokake urip maneh, déné Elia ora tau mati. Kalorone uga loro nabi kang dadi panyiksa tumrap bangsa-bangsa ing Wahyu sewelas. Akeh kayekten dilambangaké déning Musa lan Elia minangka pralambang, lan kita ngarep-arep bakal ngrembug bab iku mengko.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Lah, Ingsun bakal ngutus Nabi Élia marang kowé sadurungé rawuhipun dintené Pangéran kang agung lan nggegirisi; lan dhèwèké bakal mbalèkaké ati para bapa marang para anaké, lan ati para anak marang para bapakné, supaya Ingsun aja rawuh lan nggebag bumi kanthi ipat-ipat. Maleakhi 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Sakdurungé mangsaning pitadosing manungsa katutup, “Élia sang nabi” bakal muncul mawa sawijining pawarta mirunggan kang mbalèkaké “atine para bapa marang anak-anaké, lan atiné anak-anak marang para bapakné.” Kabèh para nabi padha neksèni bab wekasaning jagad, lan kabèh padha sarujuk siji lan sijiné.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Lan roh-rohé para nabi iku tumut marang para nabi. Awit Allah iku dudu pangriptaing kabingungan, nanging katentreman, kaya ing sakehing pasamuwané para suci. 1 Korinta 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Piwulangé Élia rawuh pas sadurungé dina Pangéran sing agung lan nggegirisi; mulané, iki ya iku pesen mirunggan sing padha pisan ana ing kitab Wahyu, kang dipratélakaké minangka “Wahyué Gusti Yésus Kristus.” Nalika “wektu wis cedhak” pesen mirunggané Élia nuduhaké marang “para abdiné” Allah “bab-bab kang enggal bakal kelakon.”

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

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

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Pramila, nalika Maleakhi migunakaké Élia minangka pralambang, dhèwèké nyakup rujukan langsung marang netepi pepakon.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.

> Padha elinga marang Toreté Musa, abdiningSun, kang Sunprentahaké marang dhèwèké ana ing Horeb kanggo sakehé Israèl, sarana pranatan-pranatan lan pepakon-pepakon. Lah, Ingsun bakal ngutus marang kowé Nabi Élia sadurungé tekaning dinané Pangéran kang agung lan nggegirisi; lan dhèwèké bakal mbalèkaké atiné para bapa marang anak-anaké, lan atiné anak-anak marang para bapané, supaya Aku aja teka lan nggebag bumi nganggo ipat-ipat. Maleakhi 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Telung ayat iki minangka ayat-ayat pungkasan ing Prajanjian Lawas, lan ngemot janji pungkasan saka Prajanjian Lawas sarta uga nekanaké pentinge netepi Sepuluh Prentah. Ana pitung “berkah” ing kitab Wahyu, lan sing pungkasan yaiku berkah tumrap wong-wong kang netepi Sepuluh Prentah.

> 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. Revelation 22:13, 14.

> Aku iki Alfa lan Omega, wiwitan lan wekasan, kang wiwitan lan kang pungkasan. Rahayu wong-wong kang nindakaké dhawuh-dhawuhé, supaya padha nduwèni hak marang witing urip, lan supaya bisa mlebu lumantar gapura-gapura menyang ing kutha. Wahyu 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Janji pungkasan ing Prajanjian Lawas paring pawartos marang kita supaya “Élinga” marang Sepuluh Prentah, nanging kanthi mangkono iku nandhesake prentah siji kang ngemu dhawuh kanggo “élinga.”

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Élinga dina Sabat, supaya sira nucèkaké iku. Enem dina lawasira nyambut-gawé lan nindakna sakehing pegawéanira; nanging dina kapitu iku Sabaté Pangéran Allahira: ing dina iku aja sira nindakaké pegawéan apa waé, iya sira, iya anakmu lanang, iya anakmu wadon, iya baturmu lanang, iya baturmu wadon, iya kéwanira, iya wong manca sing ana ing sajroning gapuramu. Awit sajroning enem dina Pangéran wus nitahaké langit lan bumi, sagara, lan sakehing isiné, sarta ngaso ing dina kapitu; mulané Pangéran mberkahi dina Sabat lan nucèkaké iku. Pangentasan 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Janji pungkasan ing Prajanjian Lawas lan Prajanjian Anyar padha nekanaké pepakoné Allah kanthi tetegesan mirunggan marang Sabat dina kapitu. Malakhi ngandika supaya “élinga,” lan Yohanes mratelakaké marang kita yèn kowé pinaringan berkah amarga nindakaké iku. Sabat dina kapitu mèngeti tumitahé Allah lan kakuwatan Panjenengané kang nitahaké. Sabat uga dadi titik pasulayan ing dina-dina pungkasan sajarahing bumi. Nalika Yohanes nyathet “berkah” tumrap wong-wong kang nindakaké pepakon-panjenengané, piyambakipun namung nyathet apa kang wis diproklamasèkaké déning Yésus, Sang Alfa lan Omega, wiwitan lan wekasan, kang kapisan lan kang pungkasan. Mulane, janji pungkasan ing Prajanjian Anyar ana gegayutané karo Sabat dina Kapitu lan uga sipat kaallahan kang nandhani wekasan lumantar wiwitan.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Kasunyatan kapisan kang kasebut ana ing Kitab Purwaning Dumadi, kang ateges wiwitan, netepaké Sang Pencipta, titahing ciptaan, lan sawijining pènèkan mligi marang dina Sabat. Yen digandhengaké bebarengan, larik demi larik, wiwitaning Prajanjian Lawas lan pungkasaning loro-loroné, yaiku Prajanjian Lawas lan Prajanjian Anyar, padha nekanaké Allah minangka Sang Pencipta, Sepuluh Prentah, prentah Sabat, lan manawa Gusti Yesus iku wiwitan lan pungkasan.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Nabi Élia dipunginakakaké déning Maléakhi minangka pralambang ing janji pungkasan ing Prajanjian Lawas, lan piyambakipun punika nabi ingkang ngadhepi Izébél lan Akhab. Kitab Wahyu ngginakakaké Izébél minangka pralambang kapausan lan sepuluh raja minangka pralambang Perserikatan Bangsa-Bangsa. Panyandhangan Élia kaliyan Akhab lan Izébél nggambaraken panyandhanganipun satus patang puluh papat ewu kaliyan Perserikatan Bangsa-Bangsa, ingkang dipunparingi kakuwatan déning Amérika Sarékat lan dipunarah déning kapausan. Minangka raja saking sapuluh taler sisih lor Israèl, Akhab makili kakuwasan pamaréntah ing nginggil sapuluh taler, saéngga dados pralambang bilih Amérika Sarékat (Akhab) maringi kakuwatan dhateng Perserikatan Bangsa-Bangsa (sapuluh taler utawi sapuluh raja ing Wahyu pitulas) supados nindakaken panganiaya tumrap para pangreksa Sabat kagem Kapausan (Izébél). Nalika Maléakhi ngginakakaké Élia kanggé makili sawijining pekabaran ingkang dumugi sadèrèngipun dinten Pangéran ingkang ageng lan nggegirisi, Élia makili tiyang-tiyang ingkang dipunaniaya déning Roma modhèrn (naga, kéwan, lan nabi palsu), kados déné piyambakipun dipunaniaya déning Izébél salebeting tigang taun satunggal setengah. Kanthi nekanaké Sabat lumantar panganggènipun tembung “elinga” ing Maléakhi 4:4, krisis undhang-undhang Minggu katambah ing skénario kenabian ingkang dipungambaraken déning Maléakhi.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

Isih ana akeh manèh kang kudu ditambahaké ing panimbang bab kayekten-kayekten sing kasampekaké lumantar mbandhingaké wiwitan Prajanjian Lawas karo pungkasan Prajanjian Lawas, banjur mbandhingaké wiwitan Alkitab karo pungkasan Alkitab. Ing Purwaning Dumadi kita manggihi Sang Pencipta, titah, lan Sabat kang ngélingaké marang tumitah. Ing Maleakhi kita manggihi yèn pepakon Sabat diidhèntifikasi minangka prakara krisis kang nuntun marang pungkasaning mangsa sih-rahmat tumrap manungsa lan pitu wewelak pungkasan, utawa kaya dene Maleakhi nyebat, “dinané Sang Yehuwah kang agung lan nggegirisi.” Élia nggambaraké umaté Allah kang mratélakaké pekabarané malaékat katelu marang jagad kang lagi nyedhak pati.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Ing jaman saiki, sajroning roh lan kakuwatané Élia lan Yokanan Pambaptis, para utusan kang kapilih déning Allah lagi ngundang kawigatèning jagad kang katetepaké tumuju paukuman marang prastawa-prastawa kang suci lan nggegirisi, kang enggal bakal kelakon gegayutan karo jam-jam pungkasaning mangsa sih-rahmat lan rawuhé Kristus Yésus minangka Ratuning para ratu lan Gustining para gusti.” Prophets and Kings, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Wiwitaning Kitab Suci, kang uga dadi wiwitaning Prajanjian Lawas, ngatonake carita kang padha karo pungkasaning kaloro Prajanjian iku, nanging saben wiwitan lan pungkasan nduwèni kayektèné dhéwé kanggo ditekanake lan disumbangake marang pawarta. Ing Purwaning Dumadi, titikané ana ing pakaryaning Allah; ing Maleakhi, titikané ana ing pawarta kang ngélingaké bab krisis kang bakal rawuh. Pungkasaning Wahyu ngatonake Sang Alfa lan Omega. Ing kitab kapisaning Prajanjian Anyar, kita maca kaya mangkene.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham.

> Kitab silsilahipun Gusti Yesus Kristus, putranipun Dawud, putranipun Abraham.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Abraham nglairaké Ishak; lan Ishak nglairaké Yakub; lan Yakub nglairaké Yudas lan para saduluré; lan Yudas nglairaké Peres lan Zerah saka Tamar; lan Peres nglairaké Esrom; lan Esrom nglairaké Aram; lan Aram nglairaké Aminadab; lan Aminadab nglairaké Nahason; lan Nahason nglairaké Salmon; lan Salmon nglairaké Boas saka Rahab; lan Boas nglairaké Obed saka Rut; lan Obed nglairaké Isai; lan Isai nglairaké Sang Prabu Dawud; lan Sang Prabu Dawud nglairaké Suléman saka kang biyèn dadi garwané Uria; lan Suléman nglairaké Rehabeam; lan Rehabeam nglairaké Abia; lan Abia nglairaké Asa; lan Asa nglairaké Yosafat; lan Yosafat nglairaké Yoram; lan Yoram nglairaké Uzia; lan Uzia nglairaké Yotam; lan Yotam nglairaké Ahas; lan Ahas nglairaké Hizkia; lan Hizkia nglairaké Manasye; lan Manasye nglairaké Amon; lan Amon nglairaké Yosia; lan Yosia nglairaké Yekhonya lan para saduluré, ing wektu padha diboyong menyang Babil; lan sawisé padha kaboyong menyang Babil, Yekhonya nglairaké Salatièl; lan Salatièl nglairaké Zorobabel; lan Zorobabel nglairaké Abiud; lan Abiud nglairaké Eliakim; lan Eliakim nglairaké Azor; lan Azor nglairaké Zadok; lan Zadok nglairaké Akhim; lan Akhim nglairaké Eliud; lan Eliud nglairaké Eleazar; lan Eleazar nglairaké Matan; lan Matan nglairaké Yakub; lan Yakub nglairaké Yusuf, bojoné Maryam, kang saka panjenengané miyos Gusti Yésus, kang sinebut Kristus.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Mangkono sakèhé turun-tumurun wiwit Abraham nganti Dawud ana patbelas turunan; lan wiwit Dawud nganti pambuwangan menyang Babil ana patbelas turunan; lan wiwit pambuwangan menyang Babil nganti Kristus ana patbelas turunan.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Mangkéné carané miyosipun Gusti Yésus Kristus: Nalika Maria, biyungipun, sampun katunangan kaliyan Yusuf, sadèrèngipun paduka kalih sami sesarengan dados satunggal, piyambakipun kapanggih ngandhut saking Sang Roh Suci. Déné Yusuf, kakungipun, awit piyambakipun tiyang mursid lan boten purun ndadosaken Maria dados tontonan ing ngarsaing tiyang kathah, gadhah pikajeng badhé megat piyambakipun kanthi sesidheman. Nanging nalika piyambakipun nggalih prekawis punika, lah, malaékatipun Gusti ngatingal dhateng piyambakipun wonten ing salêrat, ngandika, Yusuf, anakipun Dawud, aja wedi nampi Maria dados garwanira; awit ingkang kagandhèng wonten ing salebeting piyambakipun punika saking Sang Roh Suci.

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> Lan dheweke bakal nglairake anak lanang, lan sira bakal njenengi Panjenengane YESUS; awit Panjenengane bakal nylametake umate saka sakehing dosa-dosane. Dene kabeh iki kalakon, supaya kayektenan apa kang wis kapangandikakake dening Pangeran lumantar nabi, mangkene pangandikane, Lah, sawijining prawan bakal ngandhut lan bakal nglairake anak lanang, lan dheweke bakal nyebut asmane Imanuel, kang tegesé, Gusti Allah nunggil karo kita. Banjur Yusuf, sawisé tangi saka turune, nindakake kaya kang wis dipréntahake marang dheweke déning malaékaté Pangeran, lan nampani bojone. Lan ora sesrawungan karo dheweke nganti dheweke wus nglairake Putrané pambarep lanang; lan dheweke maringi asma YESUS marang Panjenengane. Matius 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Wiwarané Prajanjian Anyar cocog karo wiwitan lan pungkasané Prajanjian Lawas sarta pungkasané Prajanjian Anyar, amarga nekanaké pangwaos titahé Allah; marga pangwaos kang digunakaké déning Sang Kristus kanggo nitahaké samubarang kabèh sajroning nem dina iku ya pangwaos kang padha persisé kang Panjenengané ginakaké kanggo “nylametaké umaté saka dosa-dosané.” Tembung Emmanuel, kaya kang dipunsebat ing pethikan saka tulisané Yesaya, tegesé “Allah nunggil karo kita.” Panjenengané dedalem ana ing sajroning umaté kanthi nggabungaké kaallahané karo kamanungsan kita, lan iki pancèn penggabungan kang piyambak katindakaké nalika Panjenengané njelma ana ing Maryam.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Mboten wonten saliyané katundhukan ingkang sampurna ingkang saged nyekapi paugeraning pangajabipun Allah. Panjenenganipun boten nilar pangajabipun wonten ing kahanan samar utawi boten cetha. Panjenenganipun boten marentahaken punapa kemawon ingkang boten prelu kanggé ndadosaken manungsa laras kaliyan Panjenenganipun. Kita kedah nedahaken dhateng para tiyang dosa cita-citanipun bab watak, lan nuntun piyambakipun dhateng Kristus, awit namung marga saking sih-rahmatipun cita-cita punika saged kawujudan.”

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> “Juru Slamet njupuk marang Panjenengané piyambak sakehing karingkihaning manungsa lan nglakoni urip tanpa dosa, supaya manungsa ora wedi manawa amarga saka ringkihe sipat kamanungsan, dheweke ora bisa ngalahaké. Kristus rawuh kanggo ndadèkaké kita ‘dadi wong-wong kang mèlu nampani sipat kaallahan,’ lan uripé negesaké yèn kamanungsan, manawa kaiket dadi siji karo kaallahan, ora nindakaké dosa.” Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

Wiwitaning Prajanjian Anyar nedahaké ing ngendi, kapan, lan kadospundi anggoné Gusti Yésus ngagem kodrat kamanungsan kita tumrap sarirané piyambak. Panjenengané nindakaké punika kanggo nduduhaké bilih kakuwatan manungsa ingkang kagandheng kaliyan kakuwatan ilahi boten damel dosa. Dosa punika palanggaraning angger-angger, ingkang miturut Malakhi kedah kita “élingi.” Yohanes maringi weruh dhateng kita bilih para ingkang netepi angger-angger, mila para ingkang boten damel dosa, saged lumebet lumantar gapura-gapura swarga. Matius nedahaké bilih tiyang dosa saged ngalahaké dosa, kados dene Kristus sampun ngalahaké. Nalika kita gadhah Kristus wonten ing salebeting kita, (pangajeng-ajenging kamulyan) kita gadhah kakuwatan nitahaké ingkang ndamel jagad raya wonten ing salebeting kita. Kamungkinan punika kaparingaké déning Kristus lumantar pilihanipun piyambak mlebet dhateng kulawarga manungsa, lan tumrap salaminipun kalanggengan dados boten namung Putraning Allah, nanging ugi putraning manungsa.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

Ana sawijining pekabaran kayektèn kang mirunggan, kabukak marang umaté Allah saka kitab Wahyu sadurungé panutupan mangsa karsané manungsa. Pekabaran mirunggan iku uga “pekabaran Élia” miturut Maléakhi, kang diproklamakaké sakdurungé “dintené Pangéran kang nggegirisi”.

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Ing wiwitaning loro Prajanjian lan ing pungkasan Prajanjian Anyar, kita nemu sipat-sipat tartamtu saka Allah kang kaidentifikasi. Ing Purwaning Dumadi Panjenengane iku Sang Pencipta, lan ing pungkasan Wahyu Panjenengane iku Alfa lan Omega. Ing wiwitan Prajanjian Anyar, Panjenengane dadi Putraning Manungsa. Lan ing pungkasan Prajanjian Lawas, kita nemu asas kang digunakake dening utusan Élia kanggo netepake pesen kang bakal diwartakake, yaiku mratobatake ati para bapa marang anak-anaké lan kosok baliné.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Prinsip kenabian kang dipun-ginakaken déning Élia kanggo ngaturaké pesen pepèlingipun punika pas kados ingkang dipun-parentahaké dhateng Yohanes ing Kitab Wahyu. Élia “bakal mbalèkaké manahipun para bapa dhateng para putra, lan manahipun para putra dhateng para bapa,” lan Yohanes dipun-kandhani supados nyerat prakawis-prakawis ingkang nalika semanten wonten, lan kanthi mekaten piyambakipun ing wekdal ingkang sami ugi badhé nyerat prakawis-prakawis ingkang badhé dumados. Yohanes dipun-ginakaken kanggo mratélakaken kados pundi prinsip alfa lan omega makarya wonten ing Sabda kenabian, lan Élia badhé ndhasaraké pesenipun wonten ing prinsip ingkang sami. Manawi kita mbandhingaké wiwitaning Kitab Suci kaliyan pungkasaning Kitab Suci, kita saweg mbandhingaké Prajanjian Lawas kaliyan Prajanjian Anyar. Sawijining bapa punika wiwitanipun putranipun, lan putra punika pungkasanipun bapa. Satus patang puluh papat èwu punika generasi pungkasan saking para putranipun Abraham, lan sajarah nalika Allah nglajengaken prajanjian kaliyan Abraham dados pralambang saking sajarah nalika Allah nganyari prajanjian punika kaliyan satus patang puluh papat èwu.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Mulane iku asalé saka pracaya, supaya bisa lumantar sih-rahmat; supaya janji iku tetep mesthi tumrap kabèh turuné; ora mung tumrap wong kang asalé saka angger-anggering Toret, nanging uga tumrap wong kang asalé saka pracayané Abraham; yaiku bapak kita kabèh. Rum 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Piwulang Éliah makili prinsip alfa lan omega, awit para rama iku alfa lan para anak iku omega. Pesen Éliah bakal mbalèkaké atiné para rama marang para anak. Kristus ngenali Yohanes Pambaptis minangka Éliah lan Ellen White ngenali William Miller minangka Éliah lan uga Yohanes Pambaptis. Pesen saka kabeh wong wakil iki kagambar minangka mbalèkaké atiné para rama marang para anak lan kosok balèné. Pakaryan iku makili akibat saka pesen mau ing mbalèkaké atiné manungsa marang Rama swargané, nanging tegesé luwih jembar manèh, awit iku minangka sawijining pralambang saka pakaryan mau. Ing wangsit Kitab Suci, pralambang-pralambang nduwèni luwih saka siji teges lan kudu diidhèntifikasi miturut konteks.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> “Apa kang ndadèkaké Yohanes Pembaptis dados ageng? Panjenenganipun nutup panggalihipun tumrap tumpukan tradhisi ingkang dipunaturakên déning para guru bangsa Yahudi, lan mbikak panggalihipun tumrap kawicaksanan ingkang asalipun saking ing ngaluhur. Sadèrèngipun miyos, Roh Suci sampun paring paseksi bab Yohanes: ‘Panjenengané bakal dadi gedhé ana ing ngarsané Pangéran, lan ora bakal ngombé anggur utawa ombèn-ombèn kang atos; lan panjenengané bakal kapenuhan déning Roh Suci…. Lan akèh wong Israèl bakal dibalèkaké déning panjenengané marang Pangéran Allahé. Lan panjenengané bakal lumaku ana ing ngarsané Panjenengané kanthi roh lan pangwasané Elia, kanggo mbalèkaké atiné para bapa marang para anak, lan wong-wong kang ora manut marang kawicaksanané wong-wong mursid; supaya nyawisaké umat kang wus kaprenahaké kagem Pangéran.’ Lukas 1:15–17.” Counsels to Parents, Teachers and Students, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

Pesen punika dipunrancang supados tiyang-tiyang ingkang milih mirengaken badhé mbalikaken manahipun dhateng Sang Rama Swarga, ananging prinsip kenabian utami ingkang badhé dipunginakaken kanggé ngaturaken pesen pepènget punika inggih menika bilih Kristus punika Alfa lan Omega, ingkang wiwitan lan ingkang pungkasan, wiwitan lan wekasan. Pesen Élia dhasaré wonten ing panyajèn Sabda kenabianipun Allah saking sudut pandang bilih Gusti Yesus Kristus punika Sabdanipun Allah, lan pranatan-pranatan ingkang ngasta Alkitab ugi dados sipat-sipat watakipun Panjenenganipun.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> “Hukum Allah iku saangkere Allah piyambak. Hukum iku wewujudan karsanipun, salinan watakipun, pratandha katresnan lan kawicaksanan ilahi. Karukunaning titah gumantung marang kasampurnaning kasaluyuan sakehing titah, samubarang kabèh, kang urip lan kang ora urip, marang hukuming Sang Nitah. Allah wus netepake pranatan-pranatan kanggo pamaréntahan, ora mung tumrap makhluk urip, nanging uga tumrap sakehing lumakuning alam. Samubarang kabèh ana ing sangisoring hukum-hukum kang tetep, kang ora kena disepèlèkaké. Nanging senadyan samubarang kabèh ing alam diatur déning hukum alam, manungsa piyambak, saka antara sakèhé kang manggon ing bumi, iku kena tanggung jawab marang hukum moral. Marang manungsa, minangka pakaryan penciptaan kang pinunjul dhéwé, Allah wus maringi kakuwatan kanggo mangertèni tuntutan-tuntutanipun, kanggo nyumurupi kaadilan lan kasaénaning hukumipun, lan tuntutan sucinipun marang dhèwèké; lan saka manungsa dituntut katresnan kang ora gingsir.” Patriarchs and Prophets, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Kabèh samubarang (lan iki mesthi kalebu Kitab Suci, awit Kitab Suci iku sawijining samubarang, lan manawa iku sawijining samubarang, mula iku kalebu ing kabèh samubarang) ana ing sangisoré paugeran-paugeran kang tetep. Kitab Suci nduwèni paugeran utawa aturan-aturan kang tetep, kang ngatur tafsiré kang bener. Salah siji saka paugeran iku yaiku yèn Kitab Suci ngidentifikasi pungkasaning sawijining prakara karo wiwitaning sawijining prakara. Gusti Yésus iku Sabdaning Allah, lan Panjenengané iku kang wiwitan lan kang pungkasan, lan iku sawijining “paugeran kang tetep” lan sawijining sipat saking watakipun.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Kula migunakaken pambuka bab Élia punika kanggé nedahaken bilih wiwitan lan pungkasan, ing Prajanjian Lawas lan ugi Prajanjian Anyar, sami sarujuk. Pungkasaning Kitab Suci, ingkang ugi dados pungkasanipun kitab Wahyu, ugi sarujuk kaliyan wiwitanipun Wahyu. Gangsal seksi tumrap kayekten-kayekten ingkang sami, adhedhasar asas ingkang dados sipat saking watakipun Gusti Allah, yaiku bilih Sabdanipun Gusti tansah nggambaraken pungkasaning satunggaling prakawis kanthi wiwitaning prakawis punika. Kasunyatan punika dados bagean saking tegesipun bilih Gusti Yesus Kristus punika Alfa lan Omega.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> “Maring rasul Yohanes ing pulo Patmos kabukak pemandhangan-pemandhangan kang jero lan nggegirisi tumrap pengalaman pasamuwan. Bab-bab kang narik kawigatèn kanthi temenan lan wigati kang gedhé banget katuduhaké marang dhèwèké lumantar pralambang lan simbol, supaya umat Allah bisa nduwèni pangerten bab bebaya lan pasulayan kang ana ing ngarepé. Sajarah jagad Kristen nganti tekan pungkasaning jaman kababar marang Yohanes. Kanthi cetha banget dhèwèké nyumurupi kahanan, bebaya, pasulayan, lan pangluwaran pungkasané umat Allah. Dhèwèké nyathet pawarta panutup kang bakal matengaké panèning bumi, salah siji dadi berkas-berkas kanggo lumbung swarga, utawa dadi iketan kayu kanggo geni-geni ing dina pungkasan.

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> “Ing sajroning wahyu Yohanes mirsa pacoban-pacoban kang bakal kasandhang déning umat Allah marga saka kayektèn. Panjenengané mirsa keteguhané kang ora bisa digoyahaké sajroning netepi pepakon-pepakoné Allah, ana ing ngarepé kuwasa-kuwasa panindhes kang ngupaya meksa wong-wong mau menyang pambrontakan marang Allah, lan panjenengané uga mirsa kamenangané kang pungkasan ngungkuli kéwan mau lan recané.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Ing sangisoring pralambang naga abang gedhé, kéwan kaya macan tutul, lan kéwan kanthi sungu kaya cempé wedhus, pamaréntahan-pamaréntahan kadonyan kang mligi bakal melu ngidak-idak angger-anggeré Allah lan nganiaya umaté Panjenengané, katuduhaké marang Yokanan. Peperangan iku terus kalakokaké nganti tekan wekasaning jaman. Umaté Allah, kang dipralambangaké déning sawijining wong wadon suci lan anak-anaké, katuduhaké minangka golongan kang cilik banget cacahé. Ing dina-dina pungkasan mung kari sapérangan cilik waé sing isih ana. Bab wong-wong iki Yokanan ngandika manawa wong-wong mau iku ‘kang padha netepi dhawuh-dhawuhé Allah, lan nduwèni paseksiné Yésus Kristus.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Lumantar paganisme, banjur lumantar Kapapaan, Iblis ngleksanakake kakuwasané sajrone pirang-pirang abad kanthi ancas mbusak para seksi Allah sing setya saka ing bumi. Wong-wong pagan lan para papis padha digerakaké déning roh naga sing padha. Bédané mung iki, yèn Kapapaan, kanthi ngemu pura-pura ngladèni Allah, dadi mungsuh sing luwih mbebayani lan luwih kejem. Lumantar pirantining Romanisme, Iblis njupuk donya dadi tawanan. Pasamuwan Allah sing ngakoni jenengé kaseret mlebu ing golongan kasasaran iki, lan luwih saka sèwu taun umat Allah nandhang sangsara ana ing sangisoring bebenduning naga. Lan nalika Kapapaan, sawisé kakuwatané dirampas, kapeksa mandheg saka panganiaya, Yokanan weruh ana kakuwatan anyar munggah kanggo nyuarakaké swaraning naga, lan nerusaké pakaryan sing padha kejem lan nyenyamah iku. Kakuwatan iki, kang pungkasan sing bakal nindakake perang marang pasamuwan lan angger-anggering Allah, dilambangaké déning kéwan galak sing sungu loro kaya cempé. Kéwan-kéwan galak sadurungé wis padha munggah saka segara, nanging iki munggah saka bumi, nglambangaké tuwuhé kanthi tentreming bangsa sing dilambangaké iku. ‘Sungu loro kaya cempé’ mau kanthi cetha nglambangaké wataké Pamaréntahan Amérika Sarékat, kaya kang katuduhaké ana ing rong asas dhasaré, yaiku Republikanisme lan Protestanisme. Asas loro iki dadi rahasia kakuwatan lan kamakmuran kita minangka sawijining bangsa. Wong-wong sing kapisan nemokaké pangayoman ana ing pasisir Amérika padha bungah merga wis tekan ing sawijining nagara sing bébas saka tuntutan gumedhéné kapapaan lan saka tirani pamaréntahan ratu. Wong-wong mau netepaké arep ngadegaké sawijining pamaréntahan ing sandhuwuring dhasar kang amba, yaiku kamardikan sipil lan agama.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> “Nanging garis tegas saka pensil kenabian mbabar sawijining owah-owahan ing pemandangan kang tentrem iki. Kéwan galak mawa sungu kaya cempé iku ngandika kanthi swarané naga, lan ‘ngleksanani sakehé kuwasa saka kéwan galak kang kawitan ana ing ngarsané.’ Ramalan mratelakaké yèn dhèwèké bakal ngandika marang wong-wong kang manggon ing bumi supaya padha gawé sawijining reca kanggo kéwan galak iku, lan yèn ‘dhèwèké ndadèkaké kabèh wong, cilik lan gedhé, sugih lan mlarat, merdéka lan abdi, supaya nampa tenger ana ing tangané tengen, utawa ana ing bathuké; lan supaya ora ana wong siji waé kang bisa tuku utawa ngedol, kajaba wong kang duwé tenger iku, utawa jenengé kéwan galak iku, utawa wilangan jenengé.’ Mangkono Protestantisme ngetutaké jejaké Kapapaan.”

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> “Ing wektu iki malaékat katelu katon mabur ana ing satengahing langit, martakaké: ‘Yèn ana wong nyembah kéwan iku lan recané, lan nampani tandhané ana ing bathuké, utawa ing tangané, wong iku uga bakal ngombé saka anggur bebenduné Allah, kang katumpahaké tanpa campuran menyang ing pialan paukumaning duka-Né.’ ‘Ing kéné ana wong-wong kang netepi dhawuh-dhawuhé Allah, lan precayané Gusti Yésus.’ Ing tetandhingan kang cetha banget karo donya, ana golongan cilik kang tetep jejeg lan ora bakal nyimpang saka kasetyané marang Allah. Iki wong-wong kang disebut déning Yésaya minangka wong-wong kang ndandani karusakan kang wis kadadéan ana ing angger-anggeré Allah, wong-wong kang mbangun manèh papan-papan lawas kang wis dadi rerubuhan, lan ngedegaké manèh dhasaring turun-tumurun akèh generasi.”

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> “Pepéling kang paling khidmat lan anceman kang paling nggegirisi kang tau katujokaké marang manungsa fana yaiku kang kinandhut ing piwelingé malaékat katelu. Dosa kang ndhatengaké bebenduné Allah tanpa campuran sih-rahmat mesthi duwé sipat kang paling nistha. Apa jagad iki bakal ditinggal ana ing pepeteng bab hakékat dosa iki?—Temenan ora. Allah ora nindakaké mangkono marang titah-titahé. Bebenduné Panjenengané ora tau ditibakaké marang dosa-dosa amarga ora weruh. Sadurungé pangadilan-pangadilané kadadèkaké tumiba ing bumi, pepadhang ngenani dosa iki kudu dipratélakaké marang jagad, supaya manungsa bisa mangerti apa sababé pangadilan-pangadilan iki katibakaké, lan supaya padha olèh kalodhangan kanggo uwal saka iku.

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> “Piweling kang ngemot pepènget iki iku kang pungkasan kang bakal diwartakaké sadurungé panyingkapan Putraning Manungsa. Tandan-tandan kang Panjenengané piyambak wus paringaké nyatakaké yèn rawuhipun wus cedhak. Wis meh patang puluh taun lawasé pawarta malaékat katelu kumandhang. Ing prakara pasulayan gedhé iku kababar rong golongan, yaiku wong-wong kang ‘nyembah kéwan galak lan recaé,’ lan nampani tandhané, sarta wong-wong kang nampani ‘segelé Allah kang gesang,’ kang ing bathuké katulisan asmaning Sang Rama. Iki dudu tandha kang katon déning mripat. Wektuné wis tekan, yèn sakèhé wong kang duwé kapentingan tumrap kaslametan nyawané kudu kanthi temen lan khidmat nyuwun pirsa, Apa ta segelé Allah iku? lan apa ta tandhaning kéwan galak iku? Kepriyé supaya kita bisa nyingkiri nampani iku?”

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> “Mèterméteré Allah, yaiku tandha utawa pratandha panguwasané, kapanggih ana ing pepakon kaping papat. Iki mung dhawuh siji-sijiné ing Dasa Préntah kang nuding marang Allah minangka Sang Nitahaké langit lan bumi, lan kanthi cetha mbedakaké Allah kang sejati saka sakabèhé allah palsu. Sajroning Kitab Suci kabèh, kasunyatan bab pangwasané Allah ing nitahaké tansah kasebut minangka bukti yèn Panjenengané ngungkuli sakabèhé déwa-déwa kapir.”

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> “Sabat sing diprentahaké déning pepakon kaping papat kaadakaké kanggo ngélingaké pakaryan titahing alam semesta, supaya kanthi mangkono pikiran manungsa tansah katuntun marang Gusti Allah kang sejati lan gesang. Saupama Sabat tansah kasimpen, mesthi ora bakal ana wong nyembah brahala, wong atheis, utawa wong kang ora pracaya. Pangreksaning suci marang dina suci kagungané Gusti Allah mesthiné bakal nuntun pikiran manungsa marang Sang Pencipta. Samubarang ing alam bakal nuwuhaké éling marang Panjenengané, lan bakal dadi paseksi tumrap panguwaos lan katresnané. Sabat miturut pepakon kaping papat iku segelé Gusti Allah kang gesang. Sabat iku nuduhaké Gusti Allah minangka Sang Pencipta, lan dadi pratandha saka hak panguwaosé kang sah marang para titah kang wus Panjenengané dadèkaké.”

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> “Mulané, apa ta tandha kéwan iku, manawa dudu sabat palsu kang wis ditampa déning donya minangka gantiné Sabat kang sejati?”

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> Pranyatan nabi bilih Kapapaan bakal ngluhuraké awaké dhéwé ngungkuli sakèhé kang sinebut Allah, utawa kang disembah, sampun kaleksanan kanthi cetha ing pangowahan dina Sabat saking dina kapitu dados dina kapisan ing sabda. Ing pundi kemawon sabat papal diajeni ngungkuli Sabatipun Allah, ing ngriku manungsa dosa kaluhuraké ngungkuli Sang Pencipta langit lan bumi.

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> “Wong-wong kang negesake manawa Kristus ngowahi dina Sabat iku kanthi langsung nalisir pangandikane Panjenengane piyambak. Ana ing Khotbah ing Gunung Panjenengane mratelakake: ‘Aja padha nyana manawa Aku teka arep mbubrah angger-anggering Toret utawa para nabi; Aku teka ora kanggo mbubrah, nanging kanggo netepi. Amarga satemene Aku pitutur marang kowe: Sadurunge langit lan bumi sirna, sajeg cilik-ciliking tandha utawa guratan siji bae ora bakal sirna saka angger-anggering Toret, sadurunge kabeh kelakon kaleksanan. Mulané, sapa waé kang mbatalake salah siji saka pepakon-pepakon iki, sanadyan kang paling cilik, lan mulang wong liya mangkono uga, wong iku bakal sinebut kang paling cilik ana ing Kratoning Swarga; nanging sapa waé kang nglakoni lan mulangake pepakon-pepakon iku, wong iku bakal sinebut gedhé ana ing Kratoning Swarga.’”

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> “Para Katulik Roma ngakoni manawa owah-owahan dina Sabbat iku ditindakake déning gréjané, lan owah-owahan iki piyambak padha diacu minangka bukti panguwasa paling luhur gréja iki. Wong-wong iku nyatakaké manawa kanthi netepi dina kapisan ing minggu minangka Sabbat, para Protestan padha ngakoni kakuwatané kanggo netepaké pranatan-pranatan ing prekara-prekara ilahi. Gréja Roma durung nyerahaké tuntutané bab ketidakluputan, lan manawa jagad lan gréja-gréja Protestan nampa Sabbat palsu sing digawé déningé, padha saktemené ngakoni tuntutané mau. Wong-wong iku bisa waé nyebut panguwasané para rasul lan para bapa gréja kanggo mbélani owah-owahan iki, nanging sesaté panalarané gampang katitèn. Wong Papis cukup landhep kanggo weruh manawa para Protestan lagi ngapusi awaké dhéwé, kanthi sengaja merem marang kasunyatan-kasunyatan ing prekara iki. Nalika lembaga dina Minggu saya oleh katresnan, wong iku bungah, kanthi rumangsa yakin manawa pungkasane prekara iku bakal nggawa saklumahing jagad Protestan kabèh ana ing sangisoré panji-panji Roma.” Signs of the Times, November 1, 1899.

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